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T  R  E  A  TfYlE 

Concerning 

Religious    AfFedions, 

In  Three  Parts; 

Part  I.   Concerning   the   Nature    of  the  AffeBions^ 
and  their  Importance  in  Religion, 

Part  II.  Shewing  what  are  no  certain  Signs  that  reli- 
gious Affe^ions  arc  gracious^  or  that  they  are  not. 

Part  III.    Shewing  what    are  diftinguijhing  Signs   of 
truly  gracious  and  i?oly  Affe5fions, 

By  Jonathan  Kdwards^   a.  ivi. 

And  Paftor  of  the  /^r/?  Church  in  Northampton, 


Levit.  ix.  ult.  and  x.  i,  2.  ^W  there  came  a  Fire  out  from  before  the 

Lordy upon  the  Altar', njjhich  ivhen  all  the  Peotie  fanjo,  they 

Jheuted  and  fell  on  their  Faces,     And  Nadab  a.nd  Abihu offered 

f  range  Fire  before  the  Lord,  fwhich  he  commanded  them  not :  And 
there  <went  out  a  Fire  from  the  Lord,  and  de^voured  them,  and  they 
died  before  the   Lord. 

Cant.  ii.  12,  13.  The  Floivers  appear  on  the  Earth,  the  Tin:"  of  the 
Singing  ef  Birds  is  come,  and  the  Voice  of  the  Turtle  is  heard  in  our 
Land',  the  Fig-tree  putteth  forth  her  green  Figs,  and  the  Vines  nvith 
the  tender  Grape,  gi-ve  a  good  S?nell.  Ver.  i  ^ .  Take  us  the  Foxes, 
the  little  Foxes,  ^which  fpail  the  Vines ;  for  our  Vines  ha<ve  tender 
Grapes.  ' 


The  Second  Edition. 


BOSTON    Printed: 

New-York;     Re-printed  by    J.  Parker,    for  Garrat    Nosl, 
near  the  Merchant's  Coftee-Houfe.     1763. 


THE 


P   R   E   F   A    C  E. 


HERE  is  no  Queftion  whatfoever,  that  is  of 
greater  Importance  to  Mankind,  and  that  it  more 
concerns  every  individual  Perfon  to  be  v/ell  refol- 
ved  in,  than  this.  What  are  the  dijlinguijloing 
Salifications  of  ihofe  that  are  in  Fa^vour  ^jith  Gca\ 
and  entitled  to  his  eternal  Renvards  ?  Or,  which 
comes  to  tlie  fame  Thing,  What  is  the  Nature  of 
true  Religion  ?  and  n,vherein  do  lie  the  difinguijhing 
Virtue  and  Holinefsy  that   is  acceptable  in  the  Sight  of 


Notes  of  that 

God.  But  tho^it  be  of  fuch  Importance,  and  tho'  we  have  clear  and 
abundant  Light  in  the  Word  of  God,  to  direct  us  in  this  Matter, 
yet  there  is  no  one  Point,  wherein  profelling  Chrillians  do  more 
diner  one  from  another.  It  would  be  endlefs  to  reckon  up  the  Va- 
riety of  Opinions  in  this  Point,  that  divide  the  Chriftian  World ; 
making  manifcfl  the  Truth  of  that  of  our  Saviour,  Strait  is  the  Gate, 
and  narronxj  is  the  Way,  that  leads  to  Life,  and fe^vj  there  be  that  find  it  ^ 

The  Confidcration  of  thefe  Things  has  long  engaged  me  to  attend 
to  this  Matter,  with  the  utmoft  Diligence  and  Care,  and  Exaftnefs  of 
Search  and  Enquiry,  that  I  have  been  capable  of:  It  is  a  Subjeft  on 
which  my  Mind  has  been  peculiarly  intent,  ever  fmcc  I  firft  entred  on 
the  Study  of  Divinity. — But  as  to  the  Succefs  of  my  Enquiries,  it  muft 
be  left  to  the  Judgment  of  the  Reader  of  the  following  Treatife. 

lam  fenfibleitij  much  more  difficult  to  judge  impartially  of  that 
which  is  the  Subjeft  of  this  Difcourfe,  in  the  midft  of  the  Duit  and 
Smoke  of  fuch  a  State  of  Controverfy,  as  this  Land  is  now  in,  about 
Things  of  this  Nature :  As  it  is  more  difFxult  to  write  impartially,  fo 
it  is  more  difficult  to  read  impartially. — ^Many  v/ill  probably  be-  hurt 
vsi  their  Spirits,  to  find  fo  much  that  appertains  to  religious  Affeflions, 

here. 


ii  The    P  R  E  F  A  C  E. 

here  condemned :  And  perhaps  Indignation  afld  Contempt  will  be  ex- 
cited in  others,  by  finding  fo  much  here  juftificd  and  appro^^d.  And 
it  may  be,  fome  will  be  ready  to  charge  me  with  Inconfiflence  witk 
myfclf,  in  fo  much  approving  fome  Things,  and  fo  much  condemning 
others;  as  I  have  found,  this  has  always  been  objeded  to  me  by  fome» 
ever  fince  the  Beginning  of  our  late  Controverfies  about  Religion. 
'Tis  a  hard  Thing  to  be  a  hearty  zealous  Friend  of  what  has  been 
good  and  glorious,  in  the  late  extraordinary  Appearances,  and  to  re- 
joice much  in  it ;  and  at  the  iajne  Time,  to  fee  the  evil  and  pernici- 
ous Tendency  of  what  has  been  bad^  and  earneftly  to  oppofe  that. 
But  yet,  I  am  humbly,  but  fully  perfwaded,  we  fhall  never  be  in  the 
Way  of  Truth,  nor  go  on  in  a  Way  acceptable  to  God,  and  teading  to 
the  Advancement  of  ChriiFs  Kingdom,  'till  we  do  fo.  There  is  indeed 
fomethin^  very  myfterious  in  it,  that  fo  mu<:h  Good  and  fo  much 
Bad,  fhould  be  mix'd  together  in  the  Church  of  God:  As  'tis  a  myfte- 
rious  Thing,  and  what  has  puzzled  and  amazed  many  a  good  Chri- 
Hian,  that  there  ihould  be  that  which  is  fo  divine  and  precious,  as  the 
faving  Grace  of  God,  and  the  new  and  divine  Nature,  dwelling  m 
the  fame  Heart,  with  fo  much  Corruption,  Hypocrify  and  Iniquity, 
in  a  particular  Saint.  Yet  neither  of  thefe,  is  more  myilerious  than 
real.  And  neither  of  'em  is  a  new  or  rare  Thing.  'Tis  no  new 
Thing,  that  much  falfe  Religion  Ihould  prevail,  at  a  Time  of  great 
reviving  of  true  Religion;  and  that  at  iucJi  a  Time,  Multitudes  of 
Hypocrites  fliould  fpring  up  among  true  Saints.  It  was  fo  in  that 
great  Reformation,  and  Revival  of  Religion,  that  was  in  Jofiah\ 
Time;  as  appears  by  Jer.  iii.  \o,  and  iv.  3,  4.  andalfo  by  the  great 
Apollacy  that  there  was  in  the  Land,  £0  foon  after  his  Reign.  So  it 
was  in  that  great  Out-pouring  of  the  Spirit  upon  the  Je^.vsj  that  was 
in  the  Days  of  Joht  the  Baptifl\  as  appears  by  the  great  Apollacy  of 
that  People,  fo  foon  after  fo  general  an  Awakening,  and  the  tempo- 
rary religious  Comforts  and  Joys  of  many;  John  \\  '}^^,  Te  moere 
'willing,  for  a  Seafon,  to  rejoice  in  his  Light,  So  it  was  in  thofe  great 
Commotions  that  were  among  the  Multitude,  occafion'd  by  the 
Preaching  of  Jefus  Chrift :  Of  the  many  that  nvere  then  called,  but  fenx> 
'were  chofen  ;  of  the  Multitude  that  were  roufed  and  affected  by  his 
Preaching,  and  at  one  Time  or  other  appeared  mightily  engaged,  full 
of  Admiration  of  Chrift,  and  elevated  with  Joy,  but  few  were  true 
Difciples,  that  Hood  the  Shock  of  the  great  Trials  that  came  after- 
wards, and  endured  to  the  End:  Many  were  like  the  flony  Ground, 
or  thorny  Ground;  and  but  few,  comparatively,  like  thegood  Ground: 
Of  the  whole  Heap  that  was  gathered,  great  Part  was  Chaff,  that  the 
Wind  afterv^ards  drove  away;  and  the  Heap  of  Wheat  that  was  left, 
was  comparatively  fmall ;  as  appears  abundantly,  by  the  Hillory  of 
the  New  Teftament,.  So  it  was  in  that  great  Out-pouring  of  the 
Spirit  that  was  in  the  ApolHe's  Days ;  as  appears  by  Matth.  24,  10, 
II,  12,  13.  Gal,  3,  I.  and  4,  11,  15.  Phil.  2,  21,  and  3,  18,. 
19.  And  the  two  Epillles  of  xht  Corinthians,,  and  many  other  Parts 
•f  the  nev/  Teliameut.     And  fo  it  was  in  the  great  Reformation  front 

Popery. 


The    F  R  E  F  A  C  E.  Vh 

Popery.' It  appears  plainly  to  have  been  in  the  vifible  Church  of 

God,  in  Times  of  great  reviving  of  Religion,  from  Time  to  Time, 
as  it  is  with  the  Fruit  Trees  in  the  Spring ;  there  are  a  Multitude  of 
Blofibms;  all  v/hich  appear  fair  and  beautiful,  and  there  is  a  promi- 
{ing  Appearance  of  young  Fruits  ;  but  many  of  them  are  butof  Ihort 
Continuance,  they  ibon  fail  off,  and  never  come  to  Maturity. 

Not  that  it  is  to  be  fuppofed,  that  it  will  always  be  fo :  For  tho*  there 
never  will,  in  this  World,  be  an  entire  Purity  ;  cither  in  particular 
Saints,  in  a  perfed  Freedom  from  Mixtures  of  Corruption;  or  in 
the  Church  of  God,  without  any  Mixture  of  Hypocrites  with  Saints, 
and  counterfeit  Religion,  and  falfe  Appearances  of  Grace,  with 
true  Religion  and  real  Holinefs :  Yet,  'tis  evident,  that  there  will 
come  a  Time  of  much  greater  Purity  in  the  Church  of  God,  than  has 
been  in  Ages  pall ;  it  is  plain  by  thofe  Texts  of  Scriptures,  Ijii.  lii.  i. 
Szei.^l.  6,  7,  9.  Joel  3,  17.  Zech.  14,  21.  ffaX  69,  32,  35,  36. 
J/ai.  35,  8,  10.  C/pa/>.  4,  3,  4.  EzeL  20,  38.  Fjizl.  37,  9,  10,  II, 
29.  And  one  great  Reafon  of  it  will  be,  th?,t  at  that  Time, 
God  will  give  much  greater  Light  to  his  People,  £0  diiHnguifh  between 
true  Religion  and  its  Counterfeits  ;  Mai.  iii.  3.  y^n(^  he  jhallfit  as  a. 
Rejiner  and  Purifier  of  Silver',  and  he  jh  all  purify  the  Sons  of  Levi,  and 
purge  them  as  Gold  and  Sil'ver  \  that  they  may  offer  to  the  Lord  an  Offer- 
ing in  Right eoufiefs.  With  Verfe  18,  which  is  a  Continuation  of  the 
Prophecy  of  the  fame  happy  Times;  then  Jhall  ye  return,  and  difcern 
betiveen  the  Righteous  and  the  Wichd^  hetnjoeen  him  that  fer-vcth  God, 
and  him  that  ferret h  him  not. 

'Tis  by  the  Mixture  of  coijntcrfeit  Religion  with  true,  not  difcern *d 
,^nd  dillinguifhed,  that  the  Devil  has  had  his  greateft  Advantage 
.againft  the  Caufe  and  Kingdom  of  Chrift,  all  along,  hitherto.  'Tis 
plainly  by  this  Means,  principally,  that  he  has  prevail'd  againil  all 
Revivings  of  Religion,  that  ever  have  been,  fmce  the  firll  founding 
of  theChrilHan  Church.  By  this,  he  hurt  the  Caufe  of  Chriftianity, 
in,  and  after  the  apoftolic  Age,  much  more  than  by  all  the  Perfecu- 
tions  of  both  Jevus  and  Heathens :  The  Apoftles  in  all  their  Epiilles, 
ihew  themfelves  much  more  concerned  at  the  former  A4ifchief,  than 
the  latter.  By  this,  Satan  prevail'd  againft  the  Reformation,  begun 
by  Luther,  Zuinglius,  Sec,  to  put  a  Stop  to  its  Progrefs,  and  brin? 
it  into  Difgr^ce ;  ten  Times  more  than  by  all  thofe  bloody,  cruel,  ana 
before  unheard  of  Perfecutions  of  the  Church  of  Rome.  By  this 
principally,  has  he  prevailed  againft  Revivals  of  Religion,  that  have 
been  in  our  Nation  fmce  the  Reformation.  By  this  he  prevail'd 
againft  Ne^-England,  to  quench  the  Love,  and  fpoil  the  Joy  of  her 
Efpoufals,  about  an  hundred  Years  ago.  And  I  think,  I  have  had 
Opportunity  enough  to  fee  plainly,  that  by  this,  the  Devil  has  pre- 
vail'd againft  the  late  great  Revival  of  Religion  in  Ne^vo-Englands 
fo  happy  and  promifmg  in  its  Beginning  :  Here  moft  evidently  has 
'been  the  main  Advantage  Satan  has  had  againft  us  j  b^  this  he  has 

foil'd 


IV  The    P  R  E  F  A  C  E. 

foird  us ;  'tis  by  this  Means  that  the  Daughter  of  Zion  in  this  Land, 
now  lies  on  tlie  Ground,  in  fuch  piteous  Circumftances,  as  we  now 
behold  her;  with  her  Garments  rent,  her  Face  disfigur'd,  her  Naked- 
nefs  expos'd,  her  Limbs  broken,  and  weltering  in  the  Blood  of  her 
own  Wounds,  and  in  no  wife  able  to  arife;  and  this,  fo  quickly  after 
her  late  great  Joys  and  Hope:  Lam.  i,  17.  Zion  fpreadeth  forth  her 
Hands,  and  there  is  none  to  comfort  her  :  The  Lord  hath  commanded  co7i^ 
cerning  Jacob,  that  his  Ad-verfaries  Jhall  he  round  about  him  :  Jerufalem 
is  as  a  menjiruous  Woman  a7nong  them.  I  have  obferv'd  the  Devil  prevail 
the  fame  Way,  againfl  two  great  Revivings  of  Religion  in  this  Coun- 
try.— Satan  goes  en  with  Mankind,  as  he  began  witli  them:  He  pre- 
vail'd  againit  our  iirlt  Parents,  and  call:  'em  out  of  Paradife,  andfud- 
denly  brought  all  their  Happinefs  and  Glory  to  an  End,  by  appearing 
to  be  a  Friend  to  their  happy  Paradifaic  State,  and  pretending  to 
advance  it  to  higher  Degrees.  So  the  fame  cunning  Serpent,  that 
beguiled  E've  thro'  his  Subtilty,  by  perverting  us  from  the  Simplicity 
that  is  in  Chrift,  hath  fuddenly  prevail'd  to  deprive  us  of  that  fair 
Profpeft,  we  had  a  little  while  ago,  of  ^  Kind  of  paradifaic  State  of 
the  Church  of  God  in  Neivr-England* 

After  Religion  has  revived  in  the  Church  of  God,  and  Enemies 
appear,  People  that  are  engaged  to  defend  its  Caufe,  are  commonly 
moft  expofed,  where  they  are  lead  fenfible  of  Danger.  While  they 
tTQ  wholy  iutent  upon  the  Oppofition  that  appears  openly  before  'em, 
to  make  Head  againll  that,  and  do  negle6l  carefully  to  look  all  round 
'em,  the  Devil  comes  behind  'em,  and  gives  a  fatal  Stab  unfeen;  and 
has  Opportunity  to  give  a  more  home  Stroke,  and  wound  the  deeper, 
becaufe  he  llrikes  at  his  Leifure,  and  according  to  his  Pleafure, 
being  obllrud:ed  by  no  Guard  or  Refiftance. 

Andfolt  is  likely  ever  to  be  in  the  Church,  whenever  Religion 
revives  remarkably,  'till  we  have  learned  v/ell  to  diftinguifh  between 
true  and  falfe  Religion,  between  faving  AfFedions  and  Experiences, 
and  thofe  manifold  fair  Shews,  and  glittering  Appearances,  by  which 
they  are  counterfeited ;  the  Confequences  of  which,  when  they  are 
not  diilinguiflied,  are  often  inexpreffibly  dreadful.  By  this  Means, 
the  Devil  gratifies  himfelf,  by  bringing  it  to  pafs,  that  That  Ihould  be 
offered  to  God,  by  Multitudes,  under  a  Notion  of  a  pleafing  accept- 
able Sacrifice  to  him,  that  is  indeed  above  all  Things  abominable  to 
him.  By  this  Means,  he  deceives  great  Multitudes  about  the  State 
of  their  Souls ;  making  them  think  they  are  fomething,  when  they 
are  nothing ;  and  fo  eternally  undoes  them :  And  not  only  fo,  but 
eftabiilhes  many  in  a  ftrong  Confidence  of  their  eminent  Holinefs, 
who  are  in  God's  Sight  fome  of  the  vilefl  of  Hypocrites.  By  this  Means 
he  many  Ways  damps  and  wounds  Religion  in  the  Hearts  of  the 
Saints,  obfcures  and  deforms  it  by  corrupt  Mixtures,  caufes  their  reli-r 
gious  AfFed\ions  wofuUy  to  degenerate,  and  fometimes  for  a  confide- 
r^ble  Time,  to  be  like  the  Manna,  that  bred  worms  and  flank  ;  and 

dreadfully 


The    PREFACE.  v 

dreadfully  cnfnares  and  confounds  the  Minds  of  others  of  the  Sdnts» 
and  brings  'em  into  great  Difficulties  and  Temptations,  and  entangles 
'em  in  a  Wildernefs,  out  of  which  they  can  by  no  Means  extricate 
themfelves.  By  this  Means,  Satan  mightily  encourages  the  Hearts  of 
open  Enemies  of  Religion,  and  flrengthens  their  Hands,  and  fills  them 
with  Weapons,  and. makes  llrong  their  FortrefTes ;  when  at  the  fame 
Time,  Religion  and  the  Church  of  God  lieexpofed  to  '«m,  as  a  City 
without  Walls.  By  this  Means,  he  brings  it  to  pafs,  that  Men  work 
Wickednefs  under  a  Notion  of  doing  God  Service,  and  fo  fin  with- 
out Reftraint,  yea  with  earneil  Forwardnefs  and  Zeal,  and  with  all 
their  Might.  By  this  Means,  he  brings  in,  even  the  Friends  of  Reli- 
gion, infenfibly  to  themfelves,  x6  do  the  Work  of  Enemies,  by  deftroy- 
ing  Religion  in  a  far  more  effeftual  Manner,  than  open  Enemies  can 
do,  under  a  Notion  of  advancing  it.  By  this  Means,  the  Devil 
fcatters  the  Flock  of  Chrift,  and  fets  'em  one  againft:  another,  and 
that  with  great  Heat  of  Spirit,  under  a  Notion  of  Zeal  for  God;  and 
Religion  by  Degrees  degenerates  into  vain  Jangling ;  and  during  the 
Strife,  Satan  leads  both  Parties  far  out  of  the  right  Way,  driving 
each  to  great  Extremes,  one  on  the  Right  Hand,  and  the  other  on  the 
Left,  according  as  he  finds  they  are  moll  inclined,  or  moft  eafily  moved 
and  fway'd,  'till  the  right  Path  in  the  Middle,  is  almoft  wholly  neg- 
ledled.  And  in  the  midll  of  this  Confulion,  the  Devil  has  great 
Opportunity  to  advance  his  own  Intercft,  and  make  it  Urong  in  Ways 
innumerable,  and  get  the  Government  of  all  into  his  own  Hands, 
and  work  his  own  Will.  And  b,y  what  is  feen  of  the  terrible  Confe- 
quences  of  this  counterfeit  Religion,  when  not  diftinguilhed  from 
true  Religion,  God's  People  in  general  have  their  Minds  unhinged 
and  unfettled  in  Things  of  Religion,  and  know  not  v/herc  to  fet  their 
Foot,  or  what  to  think  or  do;  and  many  are  brought  into  Doubts, 
whether  there  be  any  Thing  at  all  in  Religion ;  and  Herefy,  and 
Infidelity  and  Atheifm  greatly  prevail. 

Therefore,  it  greatly  concerns  us  to  ufe  our  utmofl  Endeavours, 
clearly  to  difcern,  and  have  it  well  fettled  and  eftabliflied,  wherein, 
true  Religion  does  confill.  'Till  this  be  done,  it  may  be  expeded 
that  great  Revivings  of  Religion  will  be  but  of  fhort  Continuance  : 
'Till  this  be  done,  there  is  but  little  Good  to  be  expe6led,  of  all  our 
warm  Debates,  in  Converfation  and  from  the  Prefs,  not  knowing 
clearly  and  difiindly,  what  we  ought  to  contend  for. 

My  Defign  is  to  contribute  my  Mite,  and  to  ufe  my  beft  (however 
feeble)  Endeavours  to  this  End,  in  the  enfuing  Treatife :  Wherein  it 
mull  be  noted,  that  my  Defign  is  fomewhat  diverfe  from  the  Defign 
of  what  I  have  formerly  publilhed,  which  was  to  ihcv/the  dijii?iguijhing 
Marks  of  a  Work  of  the  Spirit  of  God,  including  both  his  common, 
and  faving  Operations ;  but  what  I  aim  at  now,  is.  to  Ihew  the  Nature 
and  Signs  of  the  gracious  Operations  of  God's  Spirit,  by  which  they 
are  to  be  dillinguilhed  from  all  Things  whatfoever,  that  the  Minds  of 

Men 


vl  7he    P  R  E  F  A  C  E. 

Men  are  the  Subje6ls  of,  which  arc  not  of  a  faving  Nature.  If  I  have 
Tfucceeded  in  this  my  Aim,  in  any  tolerable  Mcafure,  I  hope  it  will 
tend  to  promote  the  Intereft  of  Religion.  And  whether  I  have  fuc- 
ceeded  to  bring  any  Light  to  this  Subjedl,  or  no,  and  however  my 
Attempt  may  be  reproach'd,  in  thcfc  captious,  cenforious  Times,  I 
hope  in  the  Mercy  of  a  gracious  and  righteous  God,  for  the  Accep- 
tance of  the  Sincerity  of  my  Endeavours,  and  hope  alfo,  for  the 
Candor  and  Prayers  of  the  true  Followers  of  the  meek  and  charitable 
Lamb  of  God. 


™ 


PART 


1 

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*^^V^^ 

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^^^^i^iUv^^l^^f!^ 

Il^^ms^^w^ 

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^P 

^^^M 

PART      I. 

Concerning  the   Nature  of  the  AfFedions, 
and  their  Importance  in  Religion, 


I    PETER    i.  8. 

Whom  having  not  Jeen^  ye  love :  In  whom^  though 
now  ye  fee  htm  not^  yet  believing^  ye  rejoice  with 
Joy  un/peakabity   and  full  of  Gtory^ 

0  N  thefe  Words,  the  Apoflle  repre- 
W.  fents  the  State  of  the  Minds  of  the 
Chriftians  he  wrote  to,  under  the  Per- 
fecutions  they  were  then  the  Subjeds 
of.  Thefe  Perfecutions  are  what  he 
has  Refpe6l  to,  in  the  two  preceeding 
Verfes,  when  he  fpeaks  of  the  T^rial  of 
their  Faith ^  and  of  their  being  in  Heavinefs  through  ma- 
Tiifold  temptations. 

Such  Trials  are  of  threefold  Benefit  to  true  Religion : 
Hereby  the  Truth  of  it  is  manifefted,  and  it  appears 
to  be  indeed  true  Religion:  They,  above  all  other 
Things,  have  a  Tendency  to  diftinguifh  between  true 
Religion  and  falfe,  and  to  caufe  the  Difference  between 
them  evidently  to  appear.    Hence  they  are  called  by 

the 


2  ^be  Nature  and  Importance  Part  I. 

the  Name  of  Trials^  in  the  Verfc  nextly  prececding  the 
Text,  and  in  innumerable  other  Places:  They  try  the 
Faith  and  Religion  of  Profeflbrs,  of  what  Sort  it  is, 
as  apparent  Gold  is  tried  in  the  Fire,  and  manifefted, 
whether  it  be  true  Gold  or  no.  And  the  F^ith  of  true 
Chriflians  being  thus  tried  and  proved  to  be  true,  is 
found  to  Praife^  and  Honour^  and  Glory ;  as  in  that  pre- 
ceeding  Verfc. 

And  then,  Thefe  Trials  are  of  further  Benefit  to 
true  K  eiigion ;  they  not  only  manifeft  xh^  Truth  of  it, 
but  they  make  it's  genuine  Beauty  and  Amiabknefs  re- 
markably to  appear.  True  Virtue  never  appears  fo 
lovely,  as  when  it  is  mod  oppreiTed:  And  the  divine 
Excellency  of  re^l  Chriftianity,  is  never  exhibited  with 
fuch  Advantage,  as  when  under  the  greateft  Trials: 
Then  it  is  that  true  Faith  appears  much  more  precious 
than  Gold-,  and  upon  this  Account,  is  found  to  Praife^  ' 
and  Honour^  and  Glory, 

And  again,  Another  Benefit  that  fuch  Trials  are  of 
to  true  Religion,  is,  that  they  purify  and  increafe  it. 
They  not  only  manifeft  it  to  be  true,  but  alfo  tend  to 
refine  it,  and  deliver  it  from  thofe  Mixtures  of  that 
which  is  falfe,  which  incumber  and  impede  it;  that 
rothing  may  be  left  but  that  which  is  true.  They 
tend  to  caufe  the  Amiablenefs  of  true  Religion  to  appear 
to  the  beft  Advantage,  as  v;as  before  obferved-,  and 
not  only  fo,  but  they  tend  to  increafe  it's  Beauty,  by 
eilabliihing  and  confirming  it,  and  making  it  more 
lively  apd  vigorous,  and  purifying  it  from  thofe  Things 
that  obfcured  it's  Luftrc  and  Glory.  As  Gold  that  is 
tried  in  the  Fire,  is  purged  from  it's  Alloy,  and  all 
Remainders  of  Drofs,  and  comes  forth  more  folid  and 
beautiful-,  fo  true  Faith  being  tried  as  Gold  is  tried  in  the 
Fire,  becomes  more  precious;  and  thus  alfo  is  found 
unto  Pnilfe^  and  Honour^  and  Glory,  The  Apoftle  feems 
to  have  Reipe6l  to  each  of  thefe  Benefits,  that  Perfc- 
cutions  are  of  to  true  Religion,  in  the  Verfe  preceeding 

the  Text.  '     • 

And 


PAr^T  I.  of  religious  Jlffe5fic?7s,  j 

And  in  the  Text,  the  Apoftle  obferves  how  true 
Religion  operated  in  the  ChrifVians  he  wrote  to,  under 
their  PerfecudoRs,  whereby  thefe  Benefits  of  Perfecu- 
tion  appeared  in  them;  or  what  manner  of  Operation 
of  true  Religion,  in  them,  it  v/as,  vJnereby  their  Reli- 
gion, under  Perfecutior^,  was  manifeiLed  to  be  true 
Religion,  and  eminently  appeared  in  the  genuine  Beauty 
and  Amiablcnefs  of  true  Rciigion,  and  alio  appeared  to 
be  increafed  and  purified^  and  fo  was  like  to  be  found 
unto  Praife^  and  Hcncur^  and  Glory^  at  the  Appearing 
of  Jefus  Chrift.  And  there  were  two  Kinds  of  Opera- 
tion, or  Exercife  of  true  Religion  in  them,  under 
their  Sufferings,  that  the  Apoftle  takes  Notice  of  in 
the  Text,  wherein  thefe  Benefits  appeared. 

1.  Love  to  Ckrift\  Whom  having  not  feen^  ye  love. 
The  World  was  ready  to  wonder,  what  irrange  Prin- 
ciple it  was,  that  infiuenc'd  them  to  expofe  themfeives 
to  fo  great  Sufi^erings,  to  forfake  the  Things  that  were 
feen,  and  renounce  all  that  was  dear  and  pleafant, 
which  was  the  Objedl  of  Sene:  They  feem'd  to  the 
Men  of  the  World  about  them,  as  thoiicrh  they  were 
befide  themfeives,  and  to  zCz  as  tho'  they  hated  .them- 
feives; there  v/as  nothing  in  their  View,  that  could 
induce  them  thus  to  fufier,  and  fupport  them  under, 
and  carry  them,  thro'  fuch  Trials.  But  altho'  there  was 
nothing  that  was  feen,  nothing  that  the  Vv^orld  faw,  or 
that  the  Chriftians  themfeives  ever  faw  with  their  bodily 
Eyes,  that  thus  infiuenced  and  fupported  'em ;  yet 
they  had  a  fupernaturai  Principle  of  Love  to  fomething 
unfeen\  they  loved  Jefus  Chriii;  for  they  faw  him 
fpiritually,  v/hom  the  World  faw  nor,  and  v/hom  thev 
themfeives  had  never  feen  with  bodilv  Eves. 

2.  Joy  in  Chrijl,  Tho'  their  outward  SulTerings  v/ere 
very  grievous,  yet  their  inv/ard  fp'ritual  Joys  v/ere 
greater  tlian  their  Sufferings,  and  thefe  fupported  them, 
and  enabled  them  to  fuffer  with  Chearfulnefs. 

There 


4  The  Nature  of  Part  I. 

There  are  two  Things  which  the  ApoAle  takes  Notice 
of  in  the  Text  concerning  this  Joy.  i.  The  Manner 
in  which  it  rifes,  the  Way  in  which  Chrift,  tho'  unfeen, 
is  the  Foundation  of  it,  viz.  By  Faith  ^  which  is  the 
Evidence  of  Things  notfeen-,  Inwhom^  though  now  ye 
fee  him  not^  yet  believing,  ye  rejoice — .  2.  The  Nature 
of  this  Joy ;  unfpeakable^  and  full  of  Glory,  Unfpeakable 
in  the  Kind  of  itj  very  different  from  worldly  Joys,  and 
carnal  Delights;  of  a  vaftly  more  pure,  fublime  and 
heavenly  Nature,  being  fomcthing  fupernatural,  and 
truly  divine,  and  fo  ineffably  excellent;  the  Sublimity 
and  exquifite  Sv/eetnefs  of  which,  there  were  no  Words 
to  fet  forth.  Unfpeakable  alfo  in  Degree-^  it  pleafmg 
God  to  give  'em  this  holy  Joy,  with  a  liberal  H^and,  and 
in  larcre  Meafure,  in  their  State  of  Perfecution. 

Their  Joy  was  full  of  Glory :  Altho'  the  Joy  was  un- 
fpeakable, and  no  Words  were  fufficient  to  defcribe  it; 
yetfomething  might  be  faid  of  it,  and  no  Words  more 
fit  to  reprefent  it's  Excellency,  than  thefe,  that  it  was 
full  of  Glory  -,  or.  as  it  is  in  the  Original,  glorified  Joy, 
In  rejoicing  with  this  Joy,  their  Minds  were  filled,  as 
it  were,  with  a  glorious  Brightnefs,  and  their  Natures 
exalted  and  perfected :  It  was  a  moft  worthy,  noble  Re- 
joicing, that  did  not  corrupt  and  debafe  the  Mind,  as 
many  carnal  Joys  do  -,  but  did  greatly  beautify  and  dig- 
nify it:  It  was  a  Prelibation  of  the  Joy  of  Heaven,  that 
railed  their  Minds  to  a  Degree  of  heavenly  Blefiednefs : 
It  fili'd  their  Minds  with  the  Light  of  God's  Glory, 
and  made  'em  themfelves  to  fliine  with  fome  Communi- 
cation of  that  Glory. 

Hence  the  Propofition  or  Dodrine,  that  I  would  raife 
from  thefe  Words  is  this, 

DOCT.  True  Religion,  in  great  Part,  conjijis  in  holy 
Affections, 

We  fee  that  the  Apoftle,  in  obferving  and  remarking 
the  Operations  and  Exercifes  of  Religion,  in  the  Chri- 
Itians  he  wjote  to,  wherein  their  Religion  appeared  to 

be 


Part  I.  the  AffeBions.  5 

be  true  and  of  the  right  Kind,  when  it  had  it's  greateft 
Trial  of  what  Sort  it  was,  being  tried  by  Perfecution 
as  Gold  is  tried  in  the  Fire,  and  when  their  Religion 
not  only  proved  true,  but  was  moft  pure,  and  clcanfed 
from  it's  Drofs  and  Mixtures  of  that  which  was  not  true, 
and  when  Religion  appeared  in  them  moft  in  it's  genuine 
Excellency  and  native  Beauty,  and  was  found  to  Praife, 
and  Honour,  and  Glory;  he  fingles  out  the  religious 
Affedlions  of  hove  and  Joy^  that  were  then  in  exercife 
in  them :  Thefe  are  the  Exercifes  of  Religion  he  takes 
Notice  of,  wherein  their  Religion  did  thus  appear  true 
and  pure,  and  in  it's  proper  Glory. 

Here  I  would, 

I.  Shew  what  is  intended  by  the  AffeEiions, 

II.  Obferve  fome  Things  which  make  it  evident,  that 
i  great  Part  of  true  Religion  lies  in  the  AfFedions. 

I.  It  may  be  enquired,  what  the  AiFedlions  of  the 
Mind  are? 

I  anfwer.  The  AfFe61;ions  are  no  other,  than  the  more 
vigorous  and  fenfible  Exercifes  of  the  Inclination  and 
Will  of  the  Soul. 

God  has  endued  the  Soul  with  two  Faculties  :  One  i^ 
thaf  by  which  it  is  capable  of  Perception  and  Specula- 
tion, or  by  which  it  difcerns  and  views  and  judges  of 
Things  •,  which  is  called  the  Underftanding.  The  other 
Faculty  is  that  by  which  the  Soul  don't  meerly  perceive 
and  view  Things,  but  is  fbme  Way  inclin'd  with  refpedl 
to  the  Things  it  views  or  confiders;  either  is  inclined 
to  ^em^  or  is  difmclined,  and  averfe  from  'em-y  or  is  the 
Faculty  by  which  the  Soul  don't  behold  Things,  as  an 
indifferent  unaffe6led  Spedlator,  but  either  as  liking  or 
difliking,  pleas'd  or  difpleas'd,  approving  or  rejeding. 
This  Faculty  is  called  by  various  Names :  It  is  fometimes 
called  the  Inclination:  And,  as  it  has  refpedt  to  the 
Adions  that  are  determined  and  governed  by  it,  is  cal- 
led the  TVill:  And  the  Mind,  with  regard  to  the  exer- 
cifes of  this_Faculty,  is  often  called  the  Heart, 

The 


6  _  The  Nature  of  Part  I. 

The  Exercifes  of  this  Faculty  are  of  two  Sorts ;  either 
thofe  by  which  the  Soul  is  carried  out  towards  the  Things 
that  are  in  viev/,  in  approving  of  them,  being  pleafed 
with  them,  and  inclined  to  them;  or  thofe  in  which  the 
Soul  oppofcs  the  Things  that  are  in  view,  in  difapproving 
them,  and  in  being  ciifpleafed  v/ith  them,  averfe  from 
them,  and  rejecting  tliem. 

And  as  the  Excrcifes  of  the  Inclination  and  Will  of 
the  Soul  are  various  in  theit  Kinds^  fo  they  are  much 
more  various  in  their  Degrees.  There  are  fome  Exerci- 
fes  of  Pleafednefs  or  Difpieafednefs,  Inclination  or  Dif- 
inclination,  wherein  the  Soul  is  carried  but  a  little 
beyond  a  State  of  perfect  Indifference.  And  there  arc 
other  Degrees  above  this,  v/herein  the  Approbation  or 
DiHike,  Pleafednefs  or  Averdon,  are  ftronger;  wherein 
we  may  rife  higher  and  higher,  ^till  the  Soul  comes  to 
acft  vigoroufly  and  fenfibly,  and  the  Actings  of  the  Soul 
are  with  that  Si:rength,  that  (thro'  the  Laws  of  the 
Union  which  the  Creator  has  fix'd  between  Soul  and 
Body)  the  Motion  of  the  Blood  and  animal  Spirits 
begins  to  be  fenfibly  alter'd ;  whence  oftentimes  arifes 
fome  bodily  Senfation,  efpecially  about  the  Heart  and 
Vitals,  that  are  the  Fountain  of  the  Fluids  of  the  Body  : 
From  whence  it  comes  to  pafs,  that  the  Mind,  with 
regard  to  the  Exercifes  of  this  Faculty,  perhaps  in  all 
Nations  and  Ages,  is  called  the  Heart,  And  it  is  to  be 
jioted,  that  they  are  thefe  more  vigorous  and  fenfible 
Exercifes  of  this  Faculty,  that  arc  called  the  Affe^ions, 

The  IVill^  and  the  AffeElions  of  the  Soul,,  are  not  two 
Faculties  •,  the  Affections  are  not  elfentially  diilind;  from 
the  Will,  nor  do  they  differ  from  the  meer  Adings  of 
the  Will  and  Inclination  of  the  Soul,  but  only  in  the 
Livelinefs  and  Senfiblenefs  of  Exercife. 

It  mull  be  confeffed,  that  Language  is  here  fomewhat 
imperfeft,  and  the  Meaning  of  Words  in  a  confiderable 
Mcafure  loofe  and  unfixed,  and  not  precifely  limited  by 
Cuftom,  which  governs  the  Ufe  of  L  anguage.  In  fome 
Sgnfe,  the  Affedion  of  the  SquI  differs  nothing  at  all 

from 


,Part  L  fbe  JffeSfiom.  7 

[from  the  Will  and  Inclination,  and  the  \Vill  never  1% 
in  any  Excrcife  any  further  than  it  is  affe^ed  \  it  is  not 
moved  out  of  a  State  of  perfe(5l  Indifference,  any  other- 
wife  than  as  it  is  affe5fed  one  Way  or  other,  and  ads 
nothing  any  further.  But  yet  there  are  many  Adings 
of  the  Will  and  Inclination,  that  are  not  fo  commonly 
called  Affe5liens:  In  every  Thing  we  do,  wherein  we  ad 
voluntaiily,  there  is  an  Exercife  of  the  Will  and  Incli- 
nation, 'tis  our  Inclination  that  governs  us  in  our  Ac- 
tions :  But  all  the  Adings  of  the  Inclination  and  Will, 
\  in  all  our  common  Adions  of  Life,  are  not  ordinarily 
called  Affe6>ions.  Yet,  what  are  commonly  called  Af- 
fedions  are  not  elTenti ally  different  from  them,  but  only 
in  the  Degree  and  Manner  of  Exercife.  In  every  Ad 
of  the  Will  whatfoever,  the  Soul  either  likes  or  diliikes> 
is  either  inclined  or  difinclined  to  what  is  in  view; 
Thefe  are  not  effentially  different  from  thofe  Affedions 
of  Love  and  Hatred:  That  Liking  or  Inclination  of  the 
Soul  to  a  Thing,  if  it  be  in  a  high  Degree,  and  be  vigo- 
rous and  lively,  is  the  very  fame  Thing  with  the  Affec- 
tion of  Love:  And  that  Difliking  and  Difmclining,  if 
in  a  great  Degree,  is  the  very  fame  with  Hatred,  In 
every  Ad  of  the  Will  for^  or  towards  fomething  not 
prefent,  the  Soul  is  in  fome  Degree  inclined  to  that 
Thing;  and  that  Inclination,  if  in  a  confiderable  Degree, 
is  the  very  fame  with  the  Affedion  of  Dejire.  And  in 
every  Degree  of  the  Ad  of  the  Will,  wherein  the  Soul 
approves  of  fomething  prefent,  there  is  a  Degree  of 
Pleafednfefs  >  and  that  Pleafednefs,  if  it  be  in  a  confi- 
derable Degree,  is  the  very  fame  with  the  Affedion  of 
Joy  or  Delight,  And  if  the  Will  difapproves  of  what  is 
prefent,  the  Soul  is  in  fome  Degree  difpleafed,  and  if 
that  Difpieafednefs  be  great,  'tis  the  very  fame  with  the 
Affedion  of  Grief  or  Sorrow. 

Such  feems  to  be  our  Nature,  and  fuch  the  Laws  of 
the  Union  of  Soul  and  Body,  that  there  never  is  in  any 
Cafe  whatfoever,  any  lively  and  vigorous  Exercife  of 
tie  Will  or  IncUoatiori  of  the  Soul,  without  Ibmc  Effed 

upon 


% 


8  Tie  Nature  of  Part  I. 

upon  the  Body,  in  fome  Alteration  of  the  Motion  of 
it's  Fluids,  and  efpecially  of  the  animal  Spirits.  And 
on  the  other  Hand,  from  the  fame  Laws  of  the  Union 
of  Soul  and  Body,  the  Conilitution  of  the  Body,  an 
the  Motion  of  it's  Fluids,  may  promote  the  Exercife  o: 
the  Affections.  But  yet,  it  is  not  the  Body,  but  the 
Mind  only,  that  is  the  proper  Seat  of  the  Affedtions. 
The  Body  of  Man  is  no  more  capable  of  being  really 
the  Subje6t  of  Love  or  Hatred,  Joy  or  Sorrow,  Fear 
or  Hope,  than  the  Body  of  a  Tree,  or  than  the  fame 
Body  of  Man  is  capable  of  thinking  and  underftanding. 
As  'tis  the  Soul  only  that  has  Ideas,  io  'tis  the  Soul  only 
that  is  pleafed  or  difpleafed  with  it's  Ideas.  As  'tis  the 
Soul  only  that  thinks,  fo  'tis  the  Soul  only  that  loves  or 
hates,  rejoices  or  is  grieved  at  what  it  thinks  of.  Nor 
are  thefe  Motions  of  the  animal  Spirits,  and  Fluids  of 
the  Body,  any  Thing  properly  belonging  to  the  Nature 
of  the  Affediions-,  tho'  they  always  accompany  them,  in' 
the  prefent  State  ;  but  are  only  Efteds  or  Concomitants 
of  the  AfFe6tions,  that  are  entirely  diftindl  from  the 
Affections  themfelves,  and  no  Way  eifential  to  them ; 
fo  that  an  unbodied  Spirit  may  be  as  capable  of  Love 
and  Hatred,  Joy  or  Sorrow,  Hope  or  Fear,  or  othef 
Affedtions,  as  one  that  is  united  to  a  Body. 

The  Affe^ions  and  Faffions  are  frequently  Ipoken  of 
as  the  fame;  and  yet,  in  the  more  common  Ufe  of 
Speech,  there  is  in  fome  Reipedt  a  Difference;  and 
Affe5iion  is  a  Word,  that  in  it's  ordinary  Signification, 
feems  to  be  fomething  more  extenfive  than  PaJJion-,  being 
ufed  for  all  vigorous  lively  Actings  of  the  Will  or  Incli-  1 
nation  ;  but  PafTion  for  thofe  that  are  more  fudden, 
and  whofe  Effects  on  the  animal  Spirits  are  more  violent, 
and  the  Mmd  more  overpower'd,  and  lefs  in  its  own 
Command. 

As  all  the  Exercifes  of  the  Inclination  and  Will,  are 
cither  in  approving  and  liking,  or  difapproving  and 
rejecting;  fo  the  AffeCtions  are  of  two  Sorts;  they  are 
thofe  by  v/hlch  the  Soul  is  carried  out  to  what  is  in  view, 

cleaving 


the  jiffeBions,  g 

cleaving  to  it,  or  feeking  it  •,  or  thofe  by  which  it  is 
averfe  from  it,  and  oppofes  it. 

Of  the  former  Sort  are  Love^  Beftre^  Hope^  Joy^ 
Gratitude^  Complacence,  Of  the  latter  Kind,  are  Hatred^ 
Fear^  Anger ^  Griefs  and  fuchlikej  which  it  is  needlefs 
Inow  to  iland  particularly  to  define. 

And  there  are  fome  AfFe6tions  wherein  there  is  a 
Compofition  of  each  of  the  aforementioned  Kinds  of 
Adings  of  the  Will ;  as  in  the  Affedion  of  Pity^  there 
is  fomething  of  the  former  Kind,  towards  the  Perfon 
fufFering,  and  fomething  of  the  Latter,  towards  what 
he  fuffers.  And  fo  in  Zeal,  there  is  in  it  high  Approba- 
tion of  fome  Perfon  or  Thing,  together  with  vigorous 
Oppofition  to  what  is  conceived  to  be  contrary  to  it. 

There  are  other  mixt  AffeClions  that  might  be  alfo 
mention' d,  but  I  haften  to  the 

lid.  Thing  propofed,  "Which  was  to  obferve  fome 
Things  that  render  it  evident,  that  true  Religion,  in 
great  Part,  confifts  in  the  Affedions.     And  here, 

What  has  been  faid  of  the  Nature  of  the  Affec- 
tions, makes  this  evident,  and  may  be  fufficient,  with- 
out adding  any  Thing  further,  to  put  this  Matter  out 
of  Doubt :  For  v/ho  will  deny,  that  true  Religion  con- 
fifts, in  a  great  Meafure,  in  vigorous  and  lively  Adlings 
of  the  Inclination  and  Will  ot  the  Soul,  or  the  fervent 
Exercifes  of  the  Heart. 

That  Religion  which  God  requires,  and  will  accept, 
don't  confiil  in  weak,  dull  and  lifelefs  Wouldings,  rai- 
fmg  us  but  a  little  above  a  State  of  Indifference:  God, 
in  his  Word,  greatly  infills  upon  it,  that  we  be  in  good 
Earneft,  fervent  in  Spirit,  and  our  Hearts  vigoroufly 
engaged  in  Religion:  Rom.  xii.  ii.  Be  ye  fervent  in 
Spirit,  fervijig  the  Lord,  Deut.  x.  12.  And  now  Ifrael, 
What  doth  the  Lord  thy  God  require  of  thee,  hut  to  fear 
the  Lord  thy  God,  to  walk  in  all  his  Ways,  and  to  lov^ 
hint,  and  to  ferve  the  Lord  thy  God,  with  all  thy  Heart, 
and  with  all  thy  Soul?    And  Chap.  vi.  4,  5.   Hear,  O 

B  Ifraeli 


lo  The  Nature  of  Part  T, 

Ifrael-,  the  Lord  our  God  is  one  Lord-,  and  thou  jhalt  love 
the  Lord  thy  God^  with  all  thy  Hearty  and  with  all  thy 
Souly  and  with  all  thy  Might.  'Tis  fuch  a  fervent,  vi- 
gorous Engagednefs  of  the  Heart  in  Religion,  that  isr 
th^  Fruit  of  a  real  Circumcifion  of  the  Heart,  or  tru^; 
Regeneration.;,  and  that  has  the  Promifes  of  Life ;  Deut.' 
XXX.  6.  And  the  Lord  thy  God  will circumcife  thine  Hearty 
mid  the  Heart  of  thy  Seed^  to  love  the  Lord  thy  God^  with 
all  thy  Hearty  and  zvith  all  thy  Sotily  that  thou  may  eft  live.  \ 

If  we  ben't   in  good  earned  in   Religion,  and  our 
Wills  and  Inclinations  ben't  ftrongly  exercifed,  we  arc, 
Nothing.     The  Things  of  Religion  are  fo  great,  that 
there  can  be  no  Suitablenefs  in  the  Exercifes  of  our 
Hearts  to  their  Nature  and  Importance,  unlefs  they  be 
lively  and  powerful.      In  nothing,    is   Vigour   in  the 
Actings  of  our  Inclinations  fo  requifite,  as  in  Religion-, 
and  in  nothing;  is  Lukewarmnefs  fo  odious.     True  Reli- 
gion  is  evermore  a  powerful  Thing  v  and  the  Powerlar 
it  appears,  in  the  firll  Place,  in  the  inward  Exercifes  of 
it  in  the  Heart,  where  is  the  principal  and  original  Seat 
of  it.     Hence  true  Religion  is  called  the  Power  of  God- 
Unefsy  in  Diflin^tion  from  the  external  Appearances  oi 
it,  th^ix  3.1'c  the  Fo7'm  of  ky  2  Tim.  iii,  5.  Having  a  Form 
ef  Godlinefy  but  denying  the   Power  of  it.     The  Spirit 
of  God,  in  thofe  that  have  found  and  folid  Religion,  is 
a  Spirit  of  powerful  holy  Affe6lion-,  and  therefore,  God- 
is  faid  to  have  given  them  the  Spirit   of  Power^  and  of 
LovSy  and  of  a  found  Mind^    2  Tim.  i.  7.    And  fuch, 
when  they  receive  the  Spirit  of  God,  in  his  fan6lifying. 
and  faving  Influences,  are  faid  to  be  baptized  with   the 
Holy  GhofVy  and  imth  Fire  \  by  reafon  of  the  Power  and 
Fervour  of  thofe  Exercifes  the  Spirit  of  God  excites  in 
their  Hearts,  whereby   tlieir   Hearts,  when  Grace  is  im 
exerciie,.  may  be  faid  to  hum-  within  them ,  as  is  faid  of  1 
the  Difciples,  Luke  xxiv.  32. 

The  Bufmefs  of  Religion  is,  from  Time  to  Time;, 
compared  to  thofe  Exercifes,  wherein  Men  are  wont  to 
Hiave  their  Hearts  and  Strength   greatly  exercifed  and 

engaged^ 


Part  I,  the  Affedlionu  1 1 

engaged;  fuch  as  Running,  Wreflling  or  Agonizing  for 
a  great  Prize  or  Crown,  and  Fighting  with  Itrong  Ene- 
nemies  that  feek  our  Lives,  and  Warring  as  thofe  that 
by  Violence  take  a  City  or  Kingdom. 

And  tho'  true  Grace  has  various  Degrees,  and  there 
are  fome  that  are  but  Babes  in  Chrift,  in  whom  the  Ex- 
ercife  of  the  Inclination  and  Will  towards  divine  and 
heavenly  Things,  is  comparatively  weak ;  yet  every  one 
that  has  the  Power  of  Godlinefs  in  his  Heart,  has  his 
Inclinations  and  Heart  exercifed  towards  God  and  divine 
Things,  withfuch  Strength  and  Vigour,  that  thefe  holy 
Exercifes  do  prevail  in  him  above  all  carnal  or  natural 
Affedlions,  and  are  effedlual  to  overcome  them:  For 
every  true  Difciple  of  Chrift,  loves  him  above  Father  or 
Mother^  Wife  and  Children^  Brethren  and  Sifters^  Houfes 
and  Lands  \  yea^  than  his  own  Life.  From  hence  it  fol- 
lows, that  wherever  true  Religion  is,  there  are  vigorous 
Exercifes  of  the  Inclination  and  Will,  towards  divine 
Objeds :  But  by  what  was  faid  before,  the  vigorous, 
lively  and  fenfible  Exercifes  of  the  Will,  are  no  other 
than  the  AfTedions  of  the  Soul. 

2.  The  Author  of  the  human  Nature  has  not  only 
given  Affections  to  Men,  but  has  made  'em  very  much 
the  Spring  of  Men's  A6tions.  As  the  AfFedions'do  no^ 
only  ncceifarily  belong  to  the  human  Nature,  but  are  a 
very  great  Part  of  it-,  fo  (inafmuch  as  by  Regeneration, 
Perfons  are  renewed  in  the  whole  Man,  and  fandified 
throughout)  holy  Affe6lions  do  not  only  neceffarily  be- 
long to  true  Religion,  but  are  a  very  great  Part  of 
•ihat.  And  as  true  Religion  is  of  a  pradical  Nature;^ 
and  God  hath  fo  conftituted  the  human  Nature,  that 
the  Aifedions  are  very  much  the  Spring  of  Men's  Ac- 
tions, this  alfo  fhews,  that  true  Religion  muft  confift 
very  much  in  the  Affedions. 

Such  is  Man's  Nature,  that  he  is  very  unadive,  any 
otherwifc  than  he  is  influenc'd  by  fome  Affedion,  either 
Lfive  or  Hatred^  Ikfire^    Hope^    Fear  or  fome  other. 

B  2  Thefe 


12  'Religion  conjijls  much  Part  I. 

Thcfc  Affe6lio,ns  we  fee  to  be  the  Springs  that  fet  Men 
a  going,  in  all  the  Affairs  of  Life,  and  engage  them  in 
all  their  Purfuits  :  Thefe  are  the  Things  that  put  Men 
forv/ard,  and  carry  'em  along,  in  all  their  wordly  Bufi- 
nefs  •,  and  efpecially  are  Men  excited  and  animated  by 
thefe,  in  all  Affairs,  wherein  they  are  earneflly  engaged, 
and  which  they  purfue  with  Vigour.    We  fee  the  World 
of  Mankind  to  be  exceeding  bufy  and  adlive-,  and  the 
Affedions  of  Men  are  the  Springs  of  the  Motion:  Take 
away  ail  Love  and  Hatred^  all  Hope  and  Fear^  all  din- 
ger. Zeal  and  affedionate  Defire^  and  the  World  would 
be,  in  a  great   Meafure,    motionlefs  and  dead;  there 
would  be  no  fach  Thing  as  Adivity  amongft  Mankind, 
or  any  earneft  Purfuit  whatfoever.     'Tis  Affedlion  that 
engaftes  the  covetous  Man,  and  him  that  is  greedy  of 
worldly  Profits,  in  his  Purfuits •,  and  it  is  by  the  Affec- 
tions, that  the  ambitious  Man  is  put   forward  in  his 
Purfuit  of  w^orldly  Glory  •,  and  'tis   the  Affediions  alfo 
that  aduate  the  voluptuous  Man,    in   his   Purfuit  of 
pkafure  and  fcnfual  Delights :   The  World  continues, 
from  Age  to  Age,  in  a  continual  Commotion  and  Agi- 
tation, m  a  Purfuit  of  thefe  Things;  but  take  away  all 
Affeftion,  and  the  Spring  of  all  this  Motion  would  be 
p-one,  and  the  Motion   itfelf  would  ceafe.     And  as   in 
worldly  Things,  worldly  Affc6tions  are  very  much  the 
Spring  of  Men's    Motion  and  Adion;  fo  in   religious 
Matters,  the  ^'^pring  of  their  A6lions   are  very  much 
relio-ious   AfTedions:  He  that  has  do6lrinal  Knowledge 
and  Speculation  only,  wiihout  Affedion,  never  is  enga- 
ged in  the  Bufmefs  of  Religion. 

^.^,  Nothing  15  more  man^fefl /«  Fa^^  than  that  the 
Things  of  Religion  take  hold  of  Men's  Souls  no  fur- 
ther than  th.^y  affe^  them.  There  are  Multitudes  that 
often  hear  the  Word  of  God,  and  therein  hear  of  thofe 
Thino-s  that  are  infinitely  great  and  important,  and  that 
moil  nearly  concern  them,  and  all  that  is  heard  feems  to 
be  wholly  ineffectual  upon  them,  and  to  make  no  Alte- 
ration 


Part  I.  in  holy  Affedllom,  ij 

ration  in  their  Difpofition  or  Behaviour ;  and  the  Reafon 
is,  they  are  not  affedted  v/ith  what  they  hear.  There 
are  many  that  often  hear  of  the  glorious  Perfedions  of 
God,  his  almighty  Power,  and  boundlefs  Wifdom,  his 
infinite  Majefty,  and  that  Holinefs  of  God,  by  which 
he  is  of  purer  Eyes  than  to  behold  Evil,  and  cannot  look 
on  Iniquity,  and  the  Heavens  are  not  pure  in  his  Sight, 
and  of  God's  infinite  Goodnefs  and  Mercy,  and  hear  of 
the  great  Works  of  God's  Wifdom,  Power  and  Good- 
nefs, wherein  there  appear  the  admirable  Mapifeftations 
of  thefe  Perfections ;  they  hear  particularly  of  the  un- 
Ipeakable  Love  of  God  and  Chrlft,  and  of  the  greac 
Things  that  Chriil  has  done  and  fufferVl,  and  of  the 
great  Things  of  another  World,  of  eternal  Mifery,  in 
bearing  the  Fiercenefs  and  Wrath  of  almighty  God, 
and  of  endlefs  BleiTednefs  and  Glory  in  the  Prefence  of 
God,  and  the  Enjoyment  of  his  dear  Love;  they  alio 
hear  the  perernptory  Commands  of  God,  and  his  gra- 
cious Counfels  and  Warnings,  and  the  fweet  Invitations 
of  the  Gofpel;  I  fay,  they  often  hear  thefe  Things,  and 
yet  remain  as  they  v/ere  before,  with  no  fenfible  Alterar 
tion  on  them,  either  in  Heart  or  Pradlice,  becaufe  they 
are  not  affedted  with  v/hat  they  hear  -,  and  ever  will  be 
fo  'till  they  are  affeded.  I  am  bold  to  ^ffert,  that  there 
never  was  any  confiderable  Change  wrought  in  the 
Mind  or  Converfation  of  any  one  Perfon,  by  any  Thin.o- 
of  a  religious  Nature,  that  ever  he  read,  heard  or  faw, 
that  had  not  his  Afredlions  mov'd.  Never  was  a  natural 
Man  engaged  earneflly  to  feek  his  Salvation:  Never 
were  any  fuch  brought  to  cry  after  Wifdom,  and  lift  up 
their  Voice  for  Underftanding,  and  to  wreflle  with  God 
in  Prayer  for  Mercy-,  and  never  was  one  humbled,  and 
brought  to  the  Foot  of  God,  from  any  Thing  that  ever 
he  heard  or  imagined  of  his  own  Unworthinefs  and  De- 
fervings  of  God's  Difpleafure  ^  nor  v/as  ever  one  induced  • 
to  fly  for  Refuge  unto  Chrift,  while  his  Heart  remained 
unaffe6led.  Nor  was  there  ever  a  Saint  aw^akened  out 
of  a  cold,  lifelcfs  Frame,  or  recovered, from  a  declining 

State 


14  Religion  conjifts  much  Part  I. 

State  in  Religion,  and  brought  hack  from  a  lamentable 
Departure  from  God,  without  having  his  Heart  affec- 
ted. And  in  a  Word,  there  never  was  any  Thing  con- 
fiderable  brought  to  pafs  in  the  Heart  or  Life  of  any 
Man  living,  by  the  Things  of  Religion,  that  had  not 
his  Heart  deeply  affedled  bv  thofe  Things. 

4.  The  holy  Scriptures  do  every  where  place  Reli- 
gion very  much  in  the  Affe6lions  j  fuch  as  Fear,  Hope,, 
Love,  Hatred,  Dcfire,  Joy,  Sorrov/,  Gratitude,  Com- 
panion and  Zeal. 

The  Scriptures  place  much  of  Religion  in  godly  Fear% 
infomuch  that  'tis  often  fpoken  of  as  the  Chara6ter  of 
thofe  that  are  truly  religious  Perfons,  that  they  tremble 
at  God's  Word^  that  they  fear  before  him^  that  their 
Flefh  trembles  for  Fear  of  him^  and  that  they  are  afraid 
of  his  Judgments^  that  his  Excellency  makes  them  afraidy 
and  his  Dread  falls  upon  them-,  and  the  like:  And  a 
Compellation  commonly  given  the  Saints  in  Scripture, 
is, .  Fearers  of  Gody  or  they  that  fear  the  Lord,  And 
becaufe  the  Fear  of  God  is  a  great  Part  of  true  Godli- 
nefs,  hence  triie  Godlinefs  in  general,  is  very  commonly 
called  by  the  Name  of  the  Fear  of  God-,  as  every  one 
knows,  that  knows  any  Thing  of  the  Bible. 

So  Hope  in  God  and  in  the  Promifes  of  his  Word,  is 
often  fpoken  of  in  the  Scripture,  as  a  very  confiderable 
Part  of  true  Religion.  'Tis  mentioned  as  one  of  the 
three  great  Things  of  which  Religion  confifts,  i  Cor. 
xiii.  13.  Hope  in  the  Lord  is  alfo  frequently  men- 
tioned as  the  Chara6ler  of  the  Saints :  Pfal.  cxlvi.  5. 
Happy  is  he  that  hath  the  God  of  Jacob  for  his  Help^ 
whofe  Hope  is  in  the  Lord  his  God,  Jer.  xvii.  7.  Bleffed  is 
the  Man  that  trufieth  in  the  Lord^  whofe  Hope  the  Lord 
is,  Pfal.  xxxi.  24.  Be  of  good  Courage^  and  he  fhall 
Jirengt  hen  your  Hearty  all  ye  that  Hope  in  the  Lord.  And 
the  like  in  many  other  Places.  Religious  Fear  and 
Hope  are,  once  and  ^gain,  joined  together,  as  jointly 
conilituting  the  Charader  of  the  true  Saints.  Pfal.  xxxiii. 

18, 


rART  I.  tn  holy  Affecliom.  J  J 

1 8.  Behold  the  Eye  of  the  Lord  is  upon  them  that  Fear 
.him^  upon  them  that  Hope  in  his  Mercy,  Pfal.  cxlvii.  ii. 
ne  Lord  taketh  Pleaftire  in  them  that  Fear  him^  in  thofi 
that  Hope  in  his  Mercy.  .Hope  is  fo  great  a  Part  of 
true  Religion,  that  .the  Apoftle  fays  "jue  are  faved  by 
Hope^  Rom.  viii.  24,  And  this, is  fpoken  of  as  the  Hel- 
met of  the  Chriftian  Soldier,  i  Thef.  y.  8.  And  for  an 
Helmet^  the  Hope  of  Salvation^  and  the  fure  and  lledfaft 
Anchor  of  the  Soul,  which  preferves  it  from  being  call 
av/ay  by  the  Storms  of  tliis  evil  World,  Heb.  vi,  19. 
Which  Hope  we  have^  as  xin  Anchor  of  the  Soul^  both 
Jure  and  fiedfafi^  and  which  enter eth  into  that  within  tht 
Veil.  'Tls  fpoken  of  as  a -great  Fruit  and  Benefit  which 
true  Saints  receive  by  Chriil's  Refurredtion ;  i  Pet.  i.  3. 
Bleffed  be  the  God  and  Father  of  our  Lcrdjefus  Chrift,^ 
which  according  to  his  abundant  Mercy ^  hath  begotten  us 
.again  unto  a  lively  Hope^  hy  the  Refurre^ion  of  Jejm 
Chrifi  from  the  Dead. 

The  Scriptures  place  Religion  very  much  in  the  Af- 
fediion  of  Love^^  m  Love  to  God,  and  the  Lord  Jefus 
Chrift,  and  Love  to  the  People  of  God,  and  to  Man- 
kind. The  Texts  in  which  this  is  manifeft,  both  in  the 
Old  Teftament,  and  NeWj  are  innumerable.  But  of 
this  more  afterwards. 

The  contrary  Affe6biQn  of  Hatred  alfo,  as  having  Sin 
for  its  Objed:,  is  fpoken  of  in  Scripture,  as  no  inconfi- 
<lerable  Part  of  true  Religion.     It  is  fpoken  of  as  that 
by  which  true  Religion  may  be  known  and  diftinguifhed, 
Prov.  viii.  13.  The  Fear  of  the  Lord  is  to  hate  Evil.  And 
accordingly  the  Saints  are  called  upon  to  give  Evidence 
of  their  Sincerity  by  this,  Pfal.  xcvii.   10.  Tethat  fear 
•the  Lord  hate  Evil.     And  the  Pfalmi.it  often  mentions  it 
jas  an  Evidence  of  his  Sincerity;  Pfal.  ci.  2,  3.     I  will 
^alk  within  my  Houfe  with  a  perfeM  Heart  •,  I  will  fetno 
wicked  Thing  before  mine  Eyes  :    I  hate  the  IVork  of  them 
^hat  turn  afide,  Pfal.  cxix.    1 04.  /  hate  every  falfe  Way.. 
SoVerfei2  8.     Again  Pfal.  cxxxix.  21.  Do  I  not  hate 
them^  0  Lordy  that  hat$  thee. 

So 


'1 6  Religion  confifls   much  Part  I. 

So  holy  Jjefire^  exercifed  in  Longings,  Hungrings 
and  Thirilings  after  God  and  Holinefs,  is  often  men- 
tion'd  in  Scripture  as  an  important  Part  of  true  Religion-, 
Ifai.  xxvi.  8.  1'he  Defire  of  our  Soul  is  to  thy  Name^  and 
to  the  Remembrance  of  thee.  Pfal.  xxvii.  4.  One  'Thing 
have  I  defired  of  the  Lord.,  and  that  will  I  feek  after ; 
that  I  may  dwell  in  the  Houfe  of  the  Lord^  all  the  Days  of  ' 
my  Life^  to  behold  the  Beauty  of  tht  Lord.,  and  to  enquire 
in  his  Temple.  Pfal.  xlii.  1,2.  As  the  Hart  panteth  af- 
ter the  Water^brooks^  fo  panteth  'my  Soul  after  thee.,  O 
God;  My  Soul  thirfleth  for  God.,  for  the  living  God: 
When  fro  all  I  come  and  appear  before  God  ?  Pfal.  Ixiii.  1,2. 
My  Soul  thirfteth  for  thee  -,  myFlefh  longeth  for  thee.,  in 
a  dry  and  thirfty  Land.,  where  no  Water  is.,  to  fee  thy 
Power  and  thy  Glory.,  fo  as  I  have  feen  thee  in  the  Sanctu- 
ary. Pfal.  Ixxxiv.  I,  2.  How  amiable  are  thy  Tabernacles^ 

0  Lord  of  Hofls  I  My  Soul  longeth,  yea,  even  faint ethy 
for  the  Courts  of  the  Lord;  my  Heart  and  my  FlefJo  crieth  ' 
out  for  the  living  God.     Pfal.  cxix.  20.  My  Soul  breaketh 
for  the  Longing  it  hath  unto  thy  Judgments,   at  all  Times. 

So  P/^/.  Ixxiii,  25.  and  cxliii.  6,  7.  and  cxxx.  6.  Cant. 
iii.  J,  2.  and  vi.  8!  Such  a  holy  Defire  and  Third  of 
Soul  is  mentioned,  as  one  of  thofe  great  Things  which 
renders  or  denotes  a  Man  truly  bleffed,  in  the  Begin- 
ning of  Chrift's  Sermon  on  the  Mount,  Matth.  v.  6. 
Bleffed  are  they  that  do  hunger  and  thirfi  after  Right eouf- 
nefs,  for  they  fhall  be  filled.  And  this  holy  Thirft  is 
fpoken  of,  as  a  great  Thing  in  the  Condition  of  a  Par- 
ticipation  of  the  BlefTings  of  eternal  Life,  Rev.  xxi.  6. 

1  will  give  unto  him  that  is  athirfi,  of  the  Fountain  of  the 
Water  of  Life  freely. 

The  Scriptures  fpeak  of  holy  Joy,  as  a  great  Part  of 
true  Religion.  So  is  it  reprefented  in  the  Text.  And 
as  an  important  Part  of  Religion,  it  is  often  exhorted 
to,  and  prefs'd,  with  great  Earneflnefs  •,  Pfal.  xxxvii.  4. 
Delight  thyfelf  in  the  Lord,  and  he  fhall  give  thee  the  De- 
fires  of  thine  Heart.  Pfal.  xcvii.  12.  Rejoice  in  the  Lord, 
ye  Righteous,     So  Pfal.  xxxiii.  i ,  Rejoice  in  the  Lord,  0 

ve 


IPart  L  in  l)oly  Affe5tiom*  17 

!)'(?  Righteous.  Matth,  v.  12.  Rejoice^  and  he  exceeding 
glad.  Phil,  iii  i.  Finally  Brethren.^  rejoice  in  the  Lord, 
And  Chap.  iv.  4.  Rejoice  in  the  Lord  alway,  and  again 
I  fay  rejoice,  i  Thef.  v.  16.  ^Rejoice  evermore.  Pfal. 
cxlix.  1.  Let  Ifracl  rejoice  in  him  that  made  him\  let  the 
Children  of  Zion  he  joyful  in  their  King.  This  is  men- 
tioned among  the  principal  Fruits  of  the  Spirit  of  Grace, 
■Gal.  V.  22.  T^he  Fruit  of  the  Spirit  is  Love.,  Joy.,  &.c. — 
The  Pfalmilt  mentions  his  holy  Joy,  as  an  Evidence  of 
his  Sincerity,  Pfal.  cxix.  14.  I  have  rejoiced  in  the  Way 
of  thy  ^ejiimonies.,  as  much  as  in  all  Riches. 

Religious   Sorrow.,    Mourning,    and   Brokennefs    of 
Heart,  are  alfo  frequently  Ipoken  of  as  a  great  Part  of 
true  Religion.     Thefe  Things  are  often  mentioned   as 
diflinguifhing  Qiialities  of  the  true  Saints,  and  a  great 
Part  of  their  Chara6ter;  Matth.  v.  4.  Blefjed  are  they  that 
mourn\  for  they  foall  he  comforted.  Pfal.  xxxiv.  18.  The 
Lord  is  nigh  unto  them  that  are   of  a  broken  Heart.^  and 
faveth  fuch  as  be  of  a  contrite  Spirit.    Ifai.  Ixi.  i,  2.  The 
Lord  hath  anointed  me — to  hind  up  the  broken-hearted.,-^ 
to  comfort  all  thatw^ourn.     This  godly  Sorrow,  and  Bro- 
kennefs of  Heart  is  often  fpoken  of,  not  only  as  a  great 
rhino;  in  the  diftina-uifhino;  Character  of  the  Saints,  but 
:hat  in  them,  which  is  peculiarly  acceptable  and  pleafing 
to  God;    Pfal.  li.  17.  The  Sacrifices  of  God  are  a  broken 
spirit  \  a  broken  and  a  contrite  Heart.,  O  God.,  thou  wilt 
iot  defpife.     Ifai.  Ivii.  15.  Thus  faith  the  high  and  lofty 
One  that  inhahiteth  Eternity^  zvhofe  Name  is    Holy  :  I 
iwell  in  the  high  and  holy  Place^  with  him  alfo  that  is  of  a 
humble   and  contrite  Spirit.^  to  revive   the  Spirit  of  the 
Humble.,  and  to  revive  the    Heart  of  the  contrite  Ones. 
-hap.  Ixvi.  2.  To  tjjis  Man  will  I  look.,  even  to  him  that 
s  poor.,  and  of  a  contrite  Spirit. 

Another  Affection  often  mentioned,  ns  that  in  the 
ixercife  of  which  much  of  true  Religion  appears,  is 
lratitu^e\  efpecially  as  exercifed  in  Thanktuhicfs  and 
-^raife  to  God.  This  being  fo  much  fpoken  ol*  in  the 
5ook  of  Pfalms,  and  other  Parts  of  the  holy  Scriptures, 
need  not  mention  particular  Texts.  Again, 


i8  Rdigion  conjijli  much  Part  I 

Again,  The  holy  Scriptures  do  frequently  fpeak  of 
Compaffion  or  Mercy ^  as  a  very  great  and  elTential  Thing 
in  tRie  Religion-,  infomuch  that  good  Men  are  in  Scrip- 
ture denominated  from  hence;  and  a  merciful  Man,  and 
a  good  Man,  are  equivalent  Terms  in  Scripture ;  Ifai.^ 
Ivii.  I .  The  Righteous  fertjheth^  and  ns  Man  layeth  it  to 
Heart  \  mid  merciful  Men  are  taken  away.  And  the 
Scripture  choofes  out  this  Quality,  as  that  by  which,  in- 
a  pecuHar  Manner,  a  rightous  Man  in  decypher'd;  Pfai.-' 
37.  21.  5"*/?^  Rightous  jheweth'lsltvcy^  andgiveth',  and 
Ver.  2  6.  He  is  ever  merciful,  and  lend^th.  And  Prov. 
J  4,  3.  He  that  hvnvureth  the  Lord,  hath  Mercy  on  the  Poor. 
And  Col.  iii.  12.  Put  ye  on^  as  the  Ele5t  of  God,  Holy 
and  Beloved^  Bowels  of  Mercies,  ^c.  This  is  one  of 
thofe  great  Things,  by  which  thofe  who  are  truly  BleiTed 
are  defcribed  by  our  Saviour,  Matth.  v.  7..  Bleffed  are 
the  M^rciful^  for  they  fhall  obtain  Mercy,  And  this  Chrifl; 
alfo  fpeaks  of,  as  one  of  the  weightier  Matters  of  the 
Law,  Matth.  xxiii.  23.  Wo  unto  you  Scribes  and  Pharifees^ 
Hypocrites ;  for  ye  pay  Tythe  of  Minty  and  Annife^  and 
€Jumminy  and  have  omitted  the  weightier  Matters  of  the 
LaWy  Judgment^  Mercy,  and  Faith,  To  the  like  Pur- 
pofeisthat,  Mic.  vi.  8.  He  hath  Jhewed  thee^  O  Man^, 
what  is  good:  And  what  doth  the  Lord  require  of  thee^ 
hut  to  do  Juflice^  and  love  Mercy,  and  walk  humbly  with, 
thy  God?  And  alfo  that,  Hof.  vi.  6.  For  1  defer ed  Mercy^ 
and  not  Sacrifice,  Which  feems  to  have  been  a  Texf 
much  delighted  in  by  our  Saviour,  by  his  Manner  of 
citing  it  once  and  again;  Matth.  ix.  13.  and  xii.  7. 

Zeal  is  alfo  fpoken  of,  as  a  very  eflential  Part  of  the 
Religion  of  true  Saints.  'Tis  fpoken  of  as  a  great 
Thing  Chrift  had  in  View,  in  giving  himfelf  for  our 
Redemption;  Tit.  ii.  14.  Who  gave  himfelf  for  uSy  that 
he  might  redeem  us  from  all  Iniquity,  and  purify  unto 
himfelf  a  peculiar  People,  zealous  of  good  Works.  And 
this  is  fpoken  of,  as  the  great  Thing  wanting  in  the 
Mke-warm  jLW/V^^«^,  Rev.  iii.  15,  16,  19. 

I* 


Part  I.  ///  holy  AffeBiom.  19 

I  have  mentioned  but  a  few  Texts,  out  of  an  innu- 
jmerable  Multitude,  all  over  the  Scripture,  which  place 
Rel'orion  verv  much  in  the  Affedions.  But  what  has 
been  obferved,  may  be  fufficient  to  fliew,  that  they  who 
would  deny  that  much  of  true  Religion  lies  in  the 
AfFedlions,  and  maintain  the  Contrary,  mufl  throw 
iaway  what  we  have  been  wont  to  ov/n  for  our  Bible, 
and  ,gec  fome  other  Rule,  by  which  to  judge  of  the 
Nature  of  Religion, 

5.  The  Scriptures  do  reprefent  true  Religion,  as 
being  fummarily  comprehended  in  hove^  the  Chief  of 
the  Affedions,  and  Fountain  of  all  other  Affedions. 

So  our  blefled  Saviour  reprefents  the  Matter,  in 
anfwer  to  the  Lawyer,  who  aflced  him,  which  was  the 
great  Commandment  of  the  Law.  Marth.  xxii.  37,38, 
39,  40.  "Jefus  faid  unto  kim^  'Thou  /halt  love  the  Lord 
thy  God,  with  all  thy  Hearty  and  with  all  thy  Soul^  and 
with  all  thy  Mind:  This  is  the  firft^  and  great  Command- 
ment \  and  the  fecond  is  like  unto  it :  Thou  Jhalt  love  thy 
Neighbour  as  thyfelf.  On  thefe  two  Commandments  bang 
all  the  Law  and  the  Prophets.  Which  laft  Words  fignify 
as  much,  as  that  thefe  two  Commandments  comprehend 
all  the  Duty  prefcribed,  and  the  Religion  taught  in  the 
Law  and  the  Prophets.  And  the  Apoftle  Paul  does 
from  Time  to  Time  make  the  fame  Reprefentation  of 
the  Matter-,  as  in  Rom.  xiii.  8.  He  that  loveth  another^ 
hath  fulfilled  the  Law.  And  Ver.  io.  Love  is  the  ful- 
filling of  the  Law.  And  Gal.  v.  1 4.  For  all  the  Law  is 
fulfilled  in  one  Word.,  even  in  this.  Thou  fhalt  love  thy 
Neighbour  as  thyfelf .  So  likewife  in  i  Tim.  i.  5.  Now 
the  End  of  the  Commandment  is  Charity,  cut  of  a  pure 
Heart,  &c.  So  the  fame  Apoftle  fpeaks  of  Love,  as 
the  greateft  Thing  in  Religion,  and  as  the  Vitals,  Effencc 
and  Soul  of  it;  without  which,  the  greateft  Knowledge 
and  Gifts,  and  the  mofl  glaring  Profeffion,  and  every 
Thing  elfe  which  appertains  to  Religion,  are  vain  and 
'worthlefs;  and  reprefents  it  as  the  Fountain  from  whence 

proceeds 


20  Religion  cmfifti  much  Part  I. 

proceeds  all  that  is  good,  in  i  Cor,  xiii.  throughout-,  for 
that  which  is  there  rendered  Charity^  in  the  Original  is 
Agape^  the  proper  Englifh  of  which  is  Love, 

Now  altho'  it  be  true,  that  the  Love  thus  fpoken  of, 
includes  the  Whole  of  a  benevolent  Propenfity  of  the 
Soul,  towards  God  and  Man  •,  yet  it  may  be  confidered, 
that  it  is  evident  from  what  has  been  before  obferved, 
that  this  Propenfity  or  Inclination  of  the  Soul,  when 
In  fenfible  and  vigorous  Exercife,  becomes  Affeiiion^ 
and  is  no  other  than  affedlionate  Love.  And  lurely  it 
is  fuch  vigorous  and  fervent  Love  which  Chrifl  fpe^iks 
of,  as  the  Sum  of  all  Religion,  when  he  fpeaks  of  Lov- 
ing God  with  all  our  Hearts,  with  all  our  Souls,  and 
with  all  our  Minds,  and  our  Neighbour  as  ourfelves, 
as  the  Sum  of  all  that  was  taught  and  prefcribed  in  the 
Law  and  the  Prophets. 

Indeed  it  cannot  be  fuppofcd,  when  this  Affe6lion  of 
Love  is  here,  and  in  other  Scriptures,  fpoken  of  as  the 
Sum  of  all  Religion,  that  hereby  is  meant  the  Ad, 
exclufive  of  the  Habit,  or  that  the  Exercife  of  the 
Underilanding  is  excluded,  which  is  implied  in  all  rea- 
fonable  Affeftion.  But  it  is  doubtlefs  true,  and  evident 
from  thefe  Scriptures,  that  the  EJfence  of  all  true  Religion 
lies  in  holy  Love-,  and  that  in  this  divine  Affedion,  and 
an  habitual  Difpofition  to  it,  and  that  Light  which  is 
the  Foundation  of  it,  and  thofe  Things  which  are  the 
Fruits  of  it,  confifls  the  Whole  of  Religion. 

From  hence  it  clearly  and  certainly  appears,  that  great 
part  of  true  Religion  confifts  in  the  Affedlions.  For 
Love  is  not  only  one  of  the  Affections,  but  it  is  the  firft 
and  chief  of  the  AfFedions,  and  the  Fountain  of  all 
the  A  ftedions.  From  Love  arifes  Hatred  of  thole  Things 
which  are  contrary  to  what  we  love,  or  which  oppol'e 
and  thwart  us  in  thofe  Things  that  we  delight  in:  And 
from  the  various  Exercifes  of  Love  and  Hatred,  accord- 
ing to  the  Circumllances  of  the  Objeds  of  thefe  Affec- 
tions, as  prefent  or  abfent,  certain  or  uncertain,  proba-  ' 
ble  or  improbable,  arife  all  thofe  other  AfFedions  of 

DefiTfy 


Part  in  holy  Affe6licm.  21 

Beftre^  Hope^  Fear,  Joy,  Grief,  Gratitude,  Jng'er,  &c. 
From  a  vigorous,  aft'ecftionatc,  and  fervent  Love  to  Go4^ 
will  necefiarily  arife  other  religious  AfFedlions :  hence 
wiM  arife  an  intenfe  Hatred  and  Abhorrence  of  Sin, 
^Fear  of  Sin,  and  a  Dread  of  God's  Difpleafure,  Grati- 
tude to  God  for  his  Goodnefs,  Complacence  and  Joy  m 
God,  when  God  is  gracioufly  and  fenfibly  prefent,  and 
Grief  when  he  is  abfent,  and  a  joyful  Hope  when  a 
future  Enjoyment  of  God  is  e^peded,  and  fervent  Zeal 
i  for  the  Glory  of  God.  And  in  like  Manner,  from  a 
fervent  Love  to  Men^  will  arife  all  other  vertuous  Affec- 
tions towards  Men. 

6.  The  Religion  of  the  moH  eminent  Saints  we  have 
an  Account  of  in  the  Scripture,  confifted  much  in  holy 
Affe5lions, 

I  fhall  take  particular  Notice  of  three  eminent  Saints, 
which  have  exprefs'd  the  Frame  and  Sentimicnts  of  their 
own  Hearts,  and  fo  defcribed  their  own  Religion,'  and 
the  Manner  of  their  Intercourfe  with  God,  in  the  Writ- 
ings which  they  have  left  us,  that  are  a  Part  of  the 
facred  Canon. 

Thtfirfi  Inflance  I  fhall  take  Notice  of,  is  David^ 
that  Man  after  God^s  own  Heart  \  who  has  given  us  a 
lively  Portraiture  of  his  Religion,  in  the  Book  of  Pfalms. 
Thofe  holy  Songs  of  his,  he  has  there  left  us,  are 
nothing  elfe  but  the  ExprefTions  and  Breathings  of 
devout  and  holy  Affections ;  fuch  as  an  humble  and  fer- 
vent Love  to  God,  Admiration  of  his  glorious  Perfe61;i- 
ons  and  wonderful  Works,  earneft  Bejires,  Thirflings 
and  Pantings  of  Soul  after  God,  Delight  and  Joy  m 
God,  a  fweet  and  melting  Gratitude  to  God  for  his  great 
Goodnefs,  an  holy  Exultation  and  Triumph  of  Soul  in 
the  Favour,  Sufficiency  and  Faithfulnels  of  God,  his 
Love  to,  and  Delight  in  the  Saints  the  Excellent  of  the 
Earth,  his  great  Delight  in  the  Word  and  Ordinances  of 
God,  his  Grief  for  his  own  and  others  Sins,  and  his  fer- 
vent Zeal  for  God,  and  againil  the  Enemies  of  God 

arid 


22  Religion  covjifls  much  Part  I. 

and  his  Church.  And  thefe  ExpreiTions  of  holy  Affec- 
tion, which  the  Pfalrns  of  David  are  every  where  full 
of,  are  the  more  to  our  prefent  Purpofe,  becaufe  thofe 
Pfalms  are  not  only  the  Exprefllons  of  the  Religion  of 
fo  eminent  a  Saint,  that  God  fpeaks  of  as  fo  agreeable 
to  his  Mind  J  but  were  alfo,  by  the  Diredion  of  the 
Holy  Ghoft,  penn'd  for  the  Ufe  of  the  Church  of  God 
in  its  pubiick  Worfhip,  not  only  in  that  Age,  but  in 
after  Ages  j  as  being  fitted  to  exprefs  the  Religion  of  all 
Saints,  in  all  Ages,  as  well  as  the  Religion  of  the 
Pfalmifl.  And  it  is  moreover  to  be  obferved,  that  Bavidy 
in  the  Book  of  Pfalms,  fpeaks  not  as  a  private  Perfon, 
but  as  the  Pfalmift  of  Ifrael^  as  the  fubordinate  Head  of 
the  Church  of  God,  and  Leader  in  their  Worfhip  and 
Praifes ;  and  in  many  of  the  Pfalms,  fpeaks  in  the 
Name  of  Chrifl,  as  perfonating  him  in  thefe  Breathings 
forth  of  holy  Affedion,  and  in  many  other  Pfalms,  he 
fpeaks  in  the  Name  of  the  Church. 

Another  Inflance  I  fliall  obferve,  is  the  Apoflle  Paul\ 

who  was,  in  many  Refpeds,  the  Chief  of  all  the  Mini- 

flersof  the  New-Teftament ;  being  above  all  others,  a 

chofen  VefTel  unto  Chrifl,  to  bear  his  Name  before  the 

Gentiles,  and  made  the  chief  Inflrument of  propagating 

and  eflablifhing  the  Chriflian  Church  in  the  World,  and 

of  diflin6i:ly  revealing  the  glorious  Myfleries  of  the 

Gofpel,  for  the.  Inflrudion  of  the  Church  in  all  Ages; 

and  (as  has  not  been  improbably  thought  by  fome)  the 

mofl  eminent  Servant  of  Chrifl  that  ever  lived,  received 

to  the  highefl  Rewards  in  the  heavenly  Kingdom  of  his 

Mafler.     By  what  is  faid  of  him  in  the  Scripture,  he 

appears  to  have  been  a  Perfon  tliat  was  full  of  Affedion. 

And  'tis  very  manifefl,  that  the  Religion  he  expreffes  in 

his  Epiflles,  confifled  very  much  in  holy  Af^edlions.     It  . 

,appears  by  all  his  ExprefTions  of  himfelf,  that  he  was,  in  ■ 

the-Courfeof  his  Life,  enflamed,  a6luatcd  and  entirely  : 

fwallowed    up,  by  a  mofl  ardent  Love  to  his  glorious 

Lord,  efleeming  all  Things  as  Lofs,  for  the  Excellency 

of  the    Knowledge  of  him,  and  efleeming  them  but 

Dung 


Part  L  in  holy  Affe5lion%,  2^ 

Dung  that  he  might  win  him.     He  reprcfents  himfelf^' 
as  overpovver'd  by  this  holy  AfFedion,  and  as  it  were 
compelled  by  it  to  go  forward  in  his  Service,  thro'  all 
Difficulties  and  Sufferings,  2  Cor.  v.   14,    15.  And  his 
Epiftles  are  full  of  ExprefTions  of  an  overflowing  Affec- 
tion towards  the  People  of  Chrift:   He   Ipeaks  of  his 
dear  Love  to  them,  2  Cor.  xii.  19.  PbiLxv.  i.  2  T/w.  i..2. 
Of  his  etundant  Love^  2  Cor.  ii.  4.    And  of  his  affeEli- 
onate  and  tender  LovBy  as  of  a  Nurfe  towards  her  Chil- 
dren,  I  Theff.  ii.  7,  S.  But  we  were  gentle  among  you\ 
even  as  a  Nurfe  cherijheth  her  Children ;  fo  being  affe^ion- 
ately  dejirous  of  you^  we  were  willing  to  have  imparted  unto 
yoUy  not  the  Gofpel  of  God  only.,  but  alfo  our  own  SoulSy 
becaufe  ye  were  dear  unto  us.     So  alfo  he  fpeaks  of  hi» 
Bowels  of  Lovey  Phil.  i.  8.  Philem.  v.  12,  and  20.     So 
he  fpeaks  of  his  earnefl  Care  for  others,  2  Cor.  viii.  16. 
and  of  his  Bowels  of  Pity  or  Mercy  towards  them,  Phil. 
ii.  I.  and  of  his  Concern  for  others,  even  to  Anguifh  of 
Hearty  2  Cor,  ii.  4.  For  out  of  much  Affii^iony  and  Anguifh 
of  Hearty  I  wrote  unto  youy  with  many  Tears -y  not  that 
ye  fhould  be  grieved  %  but  that  ye  might  know  the  hove 
which  I  have  more  abundantly  unto  you.     He  fpeaks  of  the 
great  ConfliEi  of  his  Soul  for  them,  CoL  ii.  i .     He  fpeaks. 
of  great  and  continual  Grief  that  he  had  in   his   Heart 
from  Compaffion  to  the  Jewsy  Rom.  ix.  2.  He  fpeaks  of 
his  Mouth's  being  open  dy  and  his  Heart  enlarged  towards 
Chriftians,  2  Cor.  vi.  11.  O  ye  Corinthians,  cur  Mouth 
is  open  unto  yoUy  our  Heart  is  enlarged !  He  often  fpeaks 
of  his  affectionate  and  longing  DefireSy   i  Thef  ii.  8.  Rom. 
I.  II,    Phil.  i.  8.    and  Chap.  iv.  i.     2  Tim.  i.  4.     The 
fame  Apoflle  is  very  often,  in  his  Epiflles,  exprefTing; 
the   Affedlion   of  Joyy   2  Cor.  i.  12.  and  Chap.  vii.  7. 
and  V.  9,  and  16.    PhiL  i.  4.    and  Chap.  ii.  i,  2.   and 
Chap.  iii.  3.  Col.  i.  24.   i  Thef.  iii.  9.     He  fpeaks  of  his 
rejoicing  with  great  Joyy  Phil.  iv.  10.    Philem.  i.  7.  of 
his  joying  and  rejoicing y  Phil.  ii.  i,  7.  and  of  hisr//^;V- 
irg  exceedingly y  2  Cor.  vii.  13,     And  of  his  being  filled 
v^ith  Comfort y  and-  being  exceeding  joyfuly  2  Cor.  vii.  4. 

He 


24  Religion  conji/ls  mncb  Part  I. 

He  fpeiiks  of  hlmfelf  as  akjoays  rejoicings  2  Cor.  vi.  10. 
So  he  fpeaks  of  the  'Triumphs  of  his  Soul,  2  Cor.  ii.  14. 
And  of  his  glorying  in  'Tribulation^  2  Thef.  i.  4.  and 
Rom.  V.  3.  He  alfo  expreffes  the  Affection  of  Hope-y 
in  Phil.  i.  20.  he  fpeaks  of  his  earnefi  Exp  eolation  ^  and 
his  Hope.  He  likewife  exprefles  an  Affe6lion  of  Godly 
jealoufy,  2  Cor.  xi.  2,  3.  And  it  appears  by  his  whole 
Hiitory,  after  his  Converfion,  in  the  A^s^  and  alfo  by 
all  his  EpiftleSy  and  the  Accounts  he  gives  of  himfelf 
there.  That  the  Affedion  of  Zeal^  as  having  the  Caufe 
of  his  Mafter,  and  the  Interell  and  Profperity  of  his 
Church,  for  its  Obje6b,  was  mighty  in  Kim,  continually 
inflaming  his  Heart,  (Irongly  engaging  to  thofe  great 
and  conftant  Labours  he  went  through,  in  intruding, 
exhorting,  warning  and  reproving  others,  travailing  in 
Birth  with  them\  conilifting  with  thofe  powerful  and 
innumerable  Enemies  who  continually  oppofed  him, 
v/reftling  with  Principalities  and  Powers,  not  fighting 
as  one  who  beats  the  Air,  running  the  Race  let  before 
him,  continually  prefTmg  forwards  through  ail  Manner 
of  Difficulties  and  Sufferings;  fo  that  others  thought 
him  quite  befide  himfelf.  And  how  full  he  was  of  Af- 
fedlion,  does  further  appear  by  his  being  fo  full  of 
Tears :  In  2  Cor.  ii.  4.  he  fpeaks  of  his  many  Tcars^  and 
fo  Acts  XX.  19.  And  of  his  Tears  that  he  fhed  continually ^ 
Night  and  Bay.,  v.    31. 

Now  if  any  one  can  confider  thefe  Accounts  given 
in  the  Scripture  of  this  great  Apoflle,  and  which  he 
gives  of  himfelf,  and  yet  not  fee,  that  his  Religion  con- 
fifted  much  in  Affedion,  muff  have  a  ftrange  Faculty 
of  managing  his  Eyes,  to  fhut  out  the  Light  which 
ffiines  moft  full  in  his  Face. 

The  other  Inftance  I  lliall  mention,  is  of  the  Apoflle 
John^  that  beloved  Difciple,  who  was  the  neareft  and 
deareft  to  his  Mafter  of  any  of  the  Twelve,  and  was 
by  him  admitted  to  the  greateft  Privileges  of  any  of 
them :  Being  not  only  one  of  the  three  v/ho  were  ad- 
mitted to  be  prefent  with  him  ia  the  Mount  at  his  Tranf- 

figuration 


I 


in  holy   Affedtiom.  25 

ifiguration,  and  at  the  raifing  of  J  aires' s  Daughter,  and 
V/hom  he  took  with  him  when  he  was  in  his  Agony,  and 
jone  of  the  three  fpoken  of  by  the  Apoftle  Paul^  as  the 
the  three  main  Pillars  of  the  Chriftian  Church;  but  was 
favoured  above  all,  in  being  admitted  to  lean  on  his 
Mafter's  Bolbm,  at  his  laft  Supper,  and  in  being  chofen 
by  Chrifl,  as  the  Difciple  to  whom  he  would  reveal  his 
wonderful  Difpenfations  towards  his  Church,  to  the 
End  of  Time;  as  we  have  an  Account  in  the  Book  of 
Revelation :  And  to  fhut  up  the  Canon  of  the  Nev/- 
Teflament,  and  of  the  whole  Scripture;  being  preferved 
much  longer  than  all  the  reft  of  the  Apoftles,  to  fet  all 
Things  in  Order  in  the  Chriftian  Church,  after  their 
Death. 

It  is  evident  by  all  his  Writings,  (as  is  generally  ob- 
ferved  by  Divines)  that  he  was  a  Perfon  remarkably  full 
of  AffecStion :  Plis  AddrefTes  to  thofe  whom  he  wrote  to, 
being  inexpreffibly  tender  and  pathetical,  breathing 
nothing  but  the  moft  fervent  Love;  as  tho'  he  were 
all  made  up  of  fweet  and  holy  Affedion.  The  Proofs 
of  which  can't  be  given  without  Difadvantage,  unlefs 
v/e  fhould  tranfcribe  his  whole  Writings. 

7.  He  whom  God  fent  into  the  W^orld,  to  be  the 
Light  of  the  World,  and  Head  of  the  whole  Church, 
and  the  perfe61:  Example  of  true  Religion  and  Vertue, 
for  the  Iniitation  of  all,  the  Shepherd  whom  the  whole 
Flock  fhould  follow  wherever  he  goes,  even  the  Lord 
Jefus  Chrift,  was  a  Perfon  who  was  remarkably  of  a 
tender  and  atte6t  ion  ate  Heart;  and  his  Vertue  was  ex- 
prefs'd  very  much  in  the  Exercife  of  holy  Affe6lions. 
He  was  the  greateft  Inftance  of  Ardency,  Vigour  and 
Strength  of  Love^  to  both  God  and  Man,  that  ever 
jwas.  Itwasthefe  Affedionswhich  got  the  Vidlory,  in 
that  mighty  Struggle  and  Confiid;  of  his  Affedlions,  in 
his  Agonies,  when  he  frayed  more  earneftly^  and  offered 
ftrong  Crying  and  "Tears^  and  wTeftled  in  Tears  and  in 
Blood.     Such  was   the   Power  of  the  Excrcifes  of  his 

C  holy 


26  Religion  conji/ls  much  Part  I. 

holy  Love,  that  they  were  ftronger  than  Death,  and  in 
that  great  ftruggle,  overcame  thofe  ftrong  Exercifes  of 
the  natural  AfFedions  of  Fear  and  Grief,  when  he  was 
fore  amazed,  and  his  Soul  was  exceeding  forrowful,  even  , 
unto  Death.     And  he  alfo  appear'd  to  be  full  of  Affec- 
tion, in  the  Courfe  of  his  Life.     We  read  of  his  great 
Zea\  fulfilling  that  in  the  69th  Pfalm,  'The  Zeal  of  thine 
Hotife  hath  eaten  me  up,  John  ii.  17.     We  read   of  his 
Grief  for  the  Sins  of  Men,  Mark  iii.  5.  He  looked  round 
&lout  on  them  with  Anger,  being  grieved  for  the  Hardnefs 
cf  their  Hearts.     And  his  breaking  forth  in  Tears  and 
Exclamations,  from  the  Confideration  of  the  Sin  and 
Mifery  of  ungodly  Men,  and  on  the  Sight  of  the  City 
of  Jerufalem,  which  was  full  of  fuch  Inhabitants,  Luke 
xix.  41,  42.  And  when  he  was  come  near,  he  beheld  the 
City,  and  wept  over  it,  faying,  if  thou  had'fi  known,  even 
thou,  at  leaji  in  this  thy  Day,  the  'Things  which  belong 
unto  thy  Peace!  but  now  they  are  hid  from  thine  Eyes, 
With  Chap.  xiii.  34.     O  Jerufalem,  Jerufalem,    which 
killeft  the  Prophets,  and  fioneft  them  that  are  fent  unto 
thee.  How  often  would  I  have  gathered  thy  Children  toge- 
ther, as  a  Hen  doth  gather  her  Brood  under  her  Wings, 
and  ye  would  not!  We  read   of  Chrift's  earned  JDeJire, 
Luke  xxii.  15.  With  Defire  have  I  defired  to  eat  this 
Pajfover  with  you,  before  I  fuffer.     We  often  read  of  the 
Affedion   of  Pity  or  Compajfion  in  Chrift,  Matth,  xv. 
32,  and  xviii.  34.  Luke  y\i,  13,  and  of  his  being  mcved^ 
with  Compajfion,  Matth.  ix.  36,  andxiv.  14,  and  Mark 
vi.  34.     And  how  tender  did  his  Heart  appear  to  be, 
on  occafion  of  Mary\  and  Martha\  Mourning  for  their 
Brother,    and   coming  to  him  with  their  Complaints 
and  Tears :    Their  Tears  foon  drew   Tears  from  his 
Eyes:  He  was  affe6ted  with  their  Grief,  and  wept  withii 
them ;  tho'  he  knew  their  Sorrow  Ihould  fo  foon   be , 
turned  into  Joy,  by  their  Brother's  being   raifed  from 
the  Dead ;  lee  John  xi.     And  how  ineffably  affedlionate 
was  that  laft  and  dying  Difcourfe,  which  Jefus  had  with  ^ 
his  eleven  Difciples  the  Evening  before  he  was  crucified.^ 

when     I 


Part  I.  in  holy  Affedlions.  27 

when  he  told  them  he  was  going  away,  and  foretold 
them  the  great  Difficulties  and  Sufferings  they  fhould 
meet  with  in  the  World,  when  he  was  gone^  and  com- 
forted and  counfeled  them,  as  his  dear  little  Children, 
and  bequeathed  to  them  his  holy  Spirit,  and  therein  his 
Peace,  and  his  Comfort  and  Joy,  as  it  were  in  his  lafl 
Will  and  Teftament,  in  the  13th,  14th,  15th,  and  i6th 
Chapters  of  John\  and  concluded  the  Whole  with  that 
affectionate  interceffory  Prayer  for  them,  and  his  whole 
Church,  in  Chap.  xvii.  Of  all  the  Difcourfes  ever 
penn'd,  or  utter'd  by  the  Mouth  of  any  Man,  this  feems 
to  be  the  moft  affedionate  and  affeding, 

8.  The  Religion  of  Heaven  confifts  very  much  in 
Affedtion. 

There  is  doubtlefs  true  Religion  in  Heaven,  and  true 
Religion  in  it's  utmoft  Purity  and  Perfection.  But 
according  to  the  Scripture  Reprefentation  of  the  heavenly 
State,  the  Religion  of  Heaven  confifls  chiefly  in  holy 
and  mighty  Love  and  y^j,  and  the  Expreffion  of  thefe 
in  moft  fervent  and  exalted  Praifes.  So  that  the  Religion 
of  the  Saints  in  Heaven,  confifts  in  the  fame  Things 
with  that  Religion  of  the  Saints  on  Earth,  which  is 
fpoken  of  in  our  Text,  viz.  Love  and  Joy  unfpeakabky 
and  full  of  Glory.  Now  it  would  be  very  foolifti  to 
pretend,  that  becaufe  the  Saints  in  Heaven  be  not  united 
to  Flefti  and  Blood,  and  have  no  animal  Fluids  to  be 
moved,  (through  the  Laws  of  Union  of  Soul  and  Body) 
with  thofe  great  Emotions  of  their  Souls,  that  therefore 
their  exceeding  Love  and  Joy  are  no  Affedlions. — We 
are  not  fpeaking  of  the  Affe6tions  of  the  Body,  but  of 
the  Affections  of  the  Soul,  the  Chief  of  which  are 
Love  and  'joy.  When  thefe  are  in  the  Soul,  whether 
that  be  in  the  Body  or  out  of  it,  the  Soul  is  affedted  and 
moved.  And  when  they  are  in  the  Soul,  in  that  Strength 
in  which  they  are  in  the  Saints  in  Heaven,  the  Soul  is 
mightily  affedled  and  moved,  or,  which  is  the  fame 
Thing,  has  great  Affections.     'Tis  true,  we  don't  expe- 

C  2  rimentally 


28  Religion  confi/ls  much  Part  L 

rimentally  know  what  Love  and  Joy  are  in  a  Soul  out 
of  a  Body,  or  in  a  glorified  Body,  i.  e.  we  have  not 
had  Experience  of  Love  and  Joy  in  a  Soul  in  thefe  Cir- 
cumflances-,  but  the  Saints  on  Earth  do  know  v/hat 
divine  Love  and  Joy  in  the  Soul  are,  and  they  know 
what  Love  and  Joy  are  of  the  fame  Kind,  with  the 
Love  and  Joy  which  are  in  Heaven,  in  feparate  Souls 
there.  The  Love  and  Joy  of  the  Saints  on  Earth,  is 
the  Beginning  and  Dawning  of  the  Light,  Life,  and 
Blcfiedncfs  of  Pleaven,  and  is  like  their  Love  and  Joy 
there-,  or  rather,  the  fame  in  Nature,  tho'  not  the  fame 
with  it,  or  like  to  it,  in  Degree  and  Circumflances. 
This  is  evident  by  many  Scriptures,  as'Pr^i;.  iv.  i8. 
JohniY.  14.  and  Chap,y\.  40,  47,  50,  51,  54,  58. 
I  'jchnv'i,  15.  I  Cor.  xiii.  8,  9,  10,  11,  12.  'Tis  un- 
reafonable  therefore  to  fuppofe,  that  the  Love  and  Joy 
of  the  Saints  in  Heaven,  not  only  differ  in  Degree  and 
Circumflances,  from  the  holy  Love  and  Joy  of  the 
Saints  on  Earth,  but  is  fo  entirely  different  in  Nature, 
tnat  they  are  no  Affe6lions  •,  and  merely  becaufe  they 
have  no  Blood  and  animal  Spirits  to  be  fet  in  Motion  by 
them,  which  Motion  of  the  Blood  and  animal  Spirits  is 
not  of  the  EiTence  of  thele  Afiedions,  in  Men  on  the 
Earth,  but  the  Effed  of  them;  altho'  by  their  Re-a6lion 
they  may  make  fome  circumflantial  Difference  in  the 
Senfation  of  the  Mind.  There  is  a  Senfation  of  the 
Mind  which  loves  and  rejoices,  that  is  antecedent  to  any 
Effeds  on  the  Fhjids  of  the  Body,  and  this  Senfation 
of  the  Mind,  therefore  don't  depend  on  thefe  Motions 
in  the  Body,  and  fo  may  be  in  the  Soul  without  the  Body, 
And  wherever  there  are  the  Exercifes  of  Love  and  Joy^ 
there  is  that  Senfation  of  the  Mind,  whether  it  be  in  the 
Body  or  out;  and  that  inward  Senfation,  or  kind  of  fpi- 
ritual  Senfe  or  Feeling,  and  Motion  of  the  Soul,  is 
what  is  called  Affe6t:ion:  The  Soul  v/hen  it  thus  feels^ 
^if  I  may  fo  fay)  and  is  thus  moved,  is  iliid  to  be  affeded, 
and  efp  cially  when  this  inward  Senfation  and  Motion, 
are  to  a  very  high  Degree,  as  they  are  in  the  Saints  in. 

Heaven.     I 


•Part  I.  m  holy  AffeBiom.  29 

•Heaven.  If  we  -can  learn  any  Thing  of  the  State  of 
Heaven  from  the  Scripture,  the  Love  and  Joy  that  the 
Saints  have  there,  is  exceeding  great  and  vigorous  •,  im- 
prefTing  the  Heart  with  the  flrongeft  and  moft  lively 
Senfation  of  inexprefTible  Sweetnefs,  mightily  moving, 
animating,  and  engaging  them,  making  them  like  to  a 
Flame  of  Fire.  And  if  fuch  Love  and  Joy  be  not  Af- 
fedions,  then  the  Word  Affe5iion  is  of  no  Ufe  in  Lan- 
guage.— Will  any  fay,  that  the  Saints  in  Heaven,  in 
beholding  the  Face  of  their  Father,  and  the  Glory  of 
their  Redeemer,  and  contemplating  his  v/onderful 
Works,  and  particularly  his  laying  down  his  Life  for 
them,  have  their  Hearts  nothing  moved  and  aiFeded, 
by  all  which  they  behold  or  confider  ? 

Hence  therefore  the  Religion  of  Heaven^  confiding 
chiefly  in  holy  Love  and  Joy,  confifbs  very  much  in 
AfFeAion :  And  therefore  undoubtedly,  true  Religion 
confifts  very  much  in  Affedlion.  The  \Vay  to  learn  the 
true  Nature  of  any  Thing,  is  to  go  where  that  Thing 
is  to  be  found  in  its  Purity  and  Perfedion.  If  we 
would  know  the  Nature  of  true  Gold,  we  muft  view  it, 
not  in  the  Ore,  but  when  it  is  refined.  If  we  would 
learn  what  true  Religion  is,  we  mufl  go  where  there  is 
true  Religion,  and  nothing  but  true  Religion,  and  in  its 
higheft  Perfe6lion,  without  any  Defe6t  or  Mixture.  All 
who  are  truly  religious  are  not  of  this  World,  they  are 
Strangers  here,  and  belong  to  Heaven  *,  they  are  born 
from  above.  Heaven  is  their  native  Country,  and  the 
Nature  which  they  receive  by  this  heavenly  Birth,  is  an 
heavenly  Nature,  they  receive  an  Anointing  from  above  -, 
that  Principle  of  true  Religion  which  is  in  them,  is  a 
Communication  of  the  Religion  of  Heaven-,  their  Grace 
is  the  Dawn  of  Glory -,  and  God  fits  them  for  that  World 
by  conforming  them  to  it. 

9.  This  appears  from  the  Nature  andDefign  of  the 
Ordinances  and  Duties,  which  God  hath  appointed,  as 
Means  and  Exprefiions  of  true  Religion. 

To 


30  Rdigion  conjijls  much  Part  I. 

To  inflance  in  the  Duty  of  Prayer:  'Tis  manifefl, 
we  are  not  appointed,  in  this  Duty,  to  declare  God's 
Perfe6tions,  his  Majefly,  Holinefs,  Goodnefs,  and  All- 
fufficiency,  and  our  own  Meannefs,  Emptinefs,  Depen- 
dence, and  Unworthinefs,  and  our  Wants  and  Defires, 
to  inform  God  of  thefe  Things,  or  to  incline  his  Heart, 
and  prevail  with  him  to  be  willing  to  fhew  us  Mercy; 
but  fuitably  to  affed  our  own  Hearts  with  the  Things 
we  exprefs,  and  fo  to  prepare  us  to  receive  the  Bleflings 
we  afk.  And  fuch  Geftures,  and  Manner  of  external 
Behaviour  in  the  Worlhip  of  God,  which  Cuftom  has 
made  to  be  Significations  of  Humility  and  Reverence, 
can  be  of  no  further  Ufe,  than  as  they  have  fome  Ten- 
dency to  affed  our  own  Hearts,  or  the  Hearts  of  others. 

And  the  Duty  of  fmging  Praifes  to  God,  feems  to 
be  appointed  wholly  to  excite  and  exprefs  religious 
Affedions.  No  other  Reafon  can  be  afligned,  why  we 
fhould  exprefs  ourfelves  to  God  in  Verfe,  rather  than  in 
Profe,  and  do  it  with  Mufick,  but  only,  that  fuch  is 
our  Nature  and  Frame,  that  thefe  Things  have  a  Ten- 
dency to  move  our  Affedtions. 

The  fame  Thing  appears  in  the  Nature  and  Defign 
of  the  Sacraments,  which  God  hath  appointed.  God, 
confidering  our  Frame,  hath  not  only  appointed  that  we 
fhould  be  told  of  the  great  Things  of  the  Gofpel,  and 
of  the  Redemption  of  Chrift,  and  inftrudted  in  them 
by  his  Word;  but  alfo  that  they  fhould  be,  as  it  were, 
exhibited  to  our  View,  in  fenfible  Reprefentations,  in 
the  Sacraments  the  more  to  affedt  us  with  them. 

And  the  impreiTmg  divine  Things  on  the  Hearts  and 
Affedions  of  Men,  is  evidently  one  great  and  main 
End  for  which  God  has  ordained,  that  his  Word  deli- 
vered in  the  holy  Scriptures,  fhould  be  opened,  applied, 
and  fet  home  upon  Men,  in  Preaching.  And  therefore 
it  don't  anfwer  the  Aim  which  God  had  in  this  Inftitu- 
tion,  merely  for  Men  to  have  good  Commentaries  and 
Expofitions  on  the  Scripture,  and  other  good  Books  of 
Divinity,  becaufe,  altho'  thefe  may  tend,   as  well  as 

Preaching, 


^Part  I.  in  holy  Affe5lionu  3 1 

Preaching,  to  give  Men  a  good  dodlrinal  or  fpeculative 
Underftanding  of  the  Things  of  the  Word  of  God, 
iyet  they  have  not  an  equal  Tendency  to  imprefs  them  on 
[IMen's  Hearts  and  Affedtions.  God  hath  appointed  a 
particular,  and  lively  Application  of  his  Word,  to  Men, 
in  the  Preaching  of  it,  as  a  fit  Means  to  afFe(5t  Sinners, 
with  the  Importance  of  the  Things  of  Religion,  and 
their  own  Mifery,  and  Neceflity  of  a  Remedy,  and  the 
Glory  and  Sufficiency  of  a  Remedy  provided;  and  to 
ftir  up  the  pure  Minds  of  the  Saints,  and  quicken  their 
Affedions,  by  often  bringing  the  great  Things  of  Re- 
ligion to  their  Remembrance,  and  fetting  them  before 
them  in  their  proper  Colours,  tho'  they  know  them, 
I  and  have  been  fully  in{lru(5led  in  them  already ;  2  Fet,  i. 
1 12,  13.  And  particularly,  to  promote  thofe  two  Affec- 
I  tions  in  them,  which  are  fpoken  of  in  the  Text,  Love 
and  Joy :  Chrift  gave  fome  Apoftles^  and  fome  Prophets^ 
and  fome  Evangeliftsy  and  Jome  Paftor  sand  Teachers^  that 
the  Body  of  Chrift  might  he  edified  in  Love^  Eph.  iv.  11, 
12,  16.  The  Apoftle,  in  intruding  and  counfelling 
timothy ^  concerning  the  Work  of  the  Miniftry,  informs 
him  that  the  great  End  of  that  Word  which  a  Minifter 
is  to  preach,  is  Love  or  Charity^  1  Tim.  i.  3,^  4,  5. 
And  another  Affedion  which  God  has  appointed  Preach- 
ing as  a  Means  to  promote  in  the  Saints,  is  Joy\  and 
therefore  Minift^rs  are  called  Helpers  of  their  Joy^ 
%  Con  i.  24. 

• 

10.  'Tis  an  Evidence  that  true  Religion,  orHolinefs 
of  Heart,  lies  very  much  in  the  Affedlion  of  the  Heart, 
that  the  Scriptures  place  the  Sins  of  the  Heart  very 
much  in  Hardnefs  of  Heart,  Thus  the  Scriptures  do 
every  where.  It  was  Hardnefs  of  Heart,  which  excited 
Grief  and  Difpleafure  in  Chrift  towards  the  Jews^ 
Mark  iii.  5.  He  looked  round  about  on  them  with  Anger ^ 
being  grieved  for  the  Hardnefs  of  their  Hearts,  It  is 
from  Men's  having  fuch  a  Heart  as  this,  that  they  trea- 
liire  up  Wrath  for  themfelves.    Rem.  ii.  5.  After  thy 

Hardnefs 


32  Religion  conjijis  much  Part  I, 

Hardnefs  and  impenitent  Hearty  treafureft  up  unto  thyfelf 
Wrath^  againji  the  Day  of  Wrath^  and  Revelation  of  the 
righteous  Judgment  of  God.  Tlie  Reafon  given  why  the 
Houfe  of  Ifrael  would  not  obey  God,  was  that  they  were 
hard-hearted,  Ezek.  iii.  7.  But  the  Houfe  of  Ifrael  will 
not  hearken  unto  thee  \  for  th^y  will  not  hearken  unto  me : 
For  all  the  Houfe  of  Ifrael  are  impudent  and  hard-hearted. 
The  Wickednefs  of  that  perverfe  rebellious  Generation 
in  the  V/ildernefs,  is  afcribed  to  the  Hardnefs  of  their 
Hea'ts;  Pfalm  xcv.  7, — 10.  'To  Day ^  if  ye  will  hear  my 
Voice,  harden  not  your  Heart,  as  in  the  Provocation,  and 
as  in  the  Day  of  Temptation  in  the  Wildernefs\  when  your 
Fathers  tempted  me,  proved  me,  and  faw  my  Work :  Forty 
Tears  long  was  I  grieved  with  this  Generation,  and  faid 
it  is  a  People  that  do  err  in  their  Heart,  &:c.— This  is 
fpoken  of  as  what  prevented  ZedekiaFs  turning  to  the 
Lord,  2  Chron.  xxxvi.  13.  He  ftiffened  his  Neck,  and 
hardened  his  Heart,  from  turning  to  the  Lord  God  of  Ifrael. 
This  Principle  is  fpoken  of  as  that  from  whence  Men 
are  without  the  Fear  of  God,  and  depart  from  God's 
Ways:  Ifai.  Ixiii.  17.  0  Lord,  why  haft  thou  made  us  to 
err  from  thy  Ways,  and  hardened  our  Heart  from  thy 
Fear?  And  Men's  rejecting  Chrift,  and  oppofmg  Chrif- 
tianity,  is  laid  to  this  Principle;  'A6i;s  xix.  9.  But  when 
divers  were  hardened,  and  believed  not,  hut  fpake  Evil  of 
that  Way  before  the  Multitude: — God's  leaving  Men  to 
the  Power  of  the  ^in  and  Corruption  of  the  Heart,  is 
often  exprefs'd  by  God's  hardening  their  Hearts  \  Rom. 
ix.  18.  Therefore  hath  he  Mercy  on  whom  he  will  have 
Mercy,  and  whom  he  will  he  hardeneth.  John  xii.  40. 
He  hath  blinded  their  Minds,  and  hardened  their  Hearts. 
And  the  Apoftle  feems  to  fpeak  of  an  evil  Heart,  that 
departs  from  the  living  God,  and  a  hard  Heart  as  the  fame 
Thing,  Heb.  iii.  8.  Harden  not  your  Heart  as  in  the  Pro- 
vocation, &c.  Verfe  xii.  13.  Take  heed  Brethren,  left 
there  be  iyi  any  of  you  an  evil  Heart  of  Unbelief  in  depart- 
ing from  the  living  God;  but  exhort  one  another  daily, 
while  it  is  called  to  Day  -,  left  any  of  you  be  hardened  through 

the 


jPart  I.  in  hcly  JffeBions.  33 

the  Beceitfulnsfs  of  Sin.  And  that  great  Work  of  God 
jin  Converfion,  which  confifts  in  delivering  a  Perfon  from 
the  Power  of  Sin,  and   mortifying  Corruption,  is  ex- 

refs'd  once  and  again,  by  God's  taking  away  the  Heart 
qf  St  one  ^  and  giving  an  Heart  cf  Flejh^  Ezek.  xi.  19, 
and  Chap,  xxxvi.  2.6. 

Now  by  a  hard  Heart,  is  plainly  meant  an  unaffeded 
[Heart,  or  a  Heart  not  eafy  to   b-^  moved  with  vertuoiis 
Affedlions,    like  a  Stone,  infeniible,  ilupid,   unmoved 
and  hard  to  be  imprelTed.     Hence  the  hard   Heart  is 
called  a  ftony  Hearty  and  is  oppofed  to  an  Heart  cf  Flefi, 
that  has  feeling,  and  is  fenfibly  touch'd  and  moved.   We 
read  in  Scripture  of  a  hard  Hearty  and  a  tender  Heart: 
And  doubtlefs  v/e  are  to  underfland  thefe,  as  contrary 
the  one  to  the  other.     But  what  is  a  tender  Heart,  but 
a  Heart  which  is    eafily  imprefled  with  what  ought  to 
!  affe6l   it  ?    God  commends  Jojiah^  becaufe  his  Heart 
;  was  tender;  and  'tis  evident  by  thofe  Things  which  are 
mentioned  as  ExprefTions  and  Evidences  of  this  Tender- 
nefs  of  Heart,  that  by  his  Heart  being  tender  is  meant, 
his  Heart  being  eafily  moved  with  religious  and  pious 
Affedlion.;  2  Kings  xxii.  19.   Becaife  thijte  Heart  was 
tender^  and  thou   hajl  humbled  thyfelf  before   the  Lordy 
when  thou  heardfl  what  1  fpake  againft  this  Place^  and 
againft  the  Inhabitants  thereof  that  they  fhould  become  a 
Defolation^  and  a  Curfe^  and  haft  rent  thy   deaths^  and 
haft  wept  before  me-,  I  alfo  have  heard  thee^  faith   the 
Lord.     And  this  is  one  Thing,  wherein  it  is  necefiary 
we  Ihould  become  as  little  Children^  in  order  to  our  enter- 
ing into  the  Kingdom  of  God^  even  that  we  fhould  have 
our  Hearts  tender,  and  eaHly  affeded  and  moved  in 
fpiritual  and  divine  Things,  as  little  Children  have  i;i 
other  Things. 

'Tis  very  plain  in  fome  Places,  in  the  Texts  them- 
felves,  that  by  Hardnefs  of  Heart  is  m^eant  a  Heart 
void  of  Affection.  So  to  fignify  the  Oftrich's  being 
without  natural  Affedlion  to  her  Young,  it  is  faid.  Job. 
xxxix.  1 6.  She  hardeneth  her  Heart  againft  her  young  Ones^ 

as 


34  Religion  confijli  mncb  Part  I. 

4is  though  they  were  not  hers.  So  a  Perfon  having  a 
Heart  unaffected  in  Time  of  Danger,  is  exprefs'd  by 
Jbis  hardening  his  Heart,  Prov.  xxviii.  14.  Happy  is  the 
Man  that  feareth  alway ;  but  he  that  hardeneth  his  Heart 
Jhall  fall  into  Mifchief. 

Now  therefore  fince'  it  is  fo  plain,  that  by  a  hard 
Heart,  in  Scripture,  is  meant  a  Heart  deftitute  of  pious 
Affe(5i:ions,  and  fmce  alfo  the  Scriptures  do  fo  frequently 
place  the  Sin  and  Corruption  of  the  Heart  in  Hardnefs 
of  Heart;  it  is  evident,  that  the  Grace  and  Holinefs  of 
the  Heart,  on  the  contrary,  muft,  in  a  great  Meafure, 
confift  in  its  having  pious  Affections,  and  being  eafily 
fufceptive  of  fuch  Affedlion.  Divines  are  generally 
agreed,  that  Sin  radically  and  fundamentally  confifts  in 
what  is  negative,  or  privative,  having  its  Root  and 
Foundation  in  a  Privation  or  Want  of  Holinefs.  And 
therefore  undoubtedly,  if  it  be  fo  that  Sin  does  very 
much  confift  in  Hardnefs  of  Heart,  and  fo  in  the  Want 
of  pious  Affedions  of  Heart,  Holinefs  does  confift 
very  rpuch  in  thofe  pious  Affections, 

I  arti  far  from  luppofing  that  all  Affedtions  do  fhew  a 
tender  Heart:  Hatred,  Anger,  Vain-glory,  and  other 
ielfiih  and  felf-exalting  Affedlions,  may  greatly  prc- 
yail  in  the  hardeft  Heart.  But  yet  it  is  evident,  that 
Hardnefs  of  Hearty  and  'Tendernefs  of  Hearty  are  Expref- 
lions  that  relate  to  the  Affedtions  of  the  Heart,  and.. 
denote  the  Heart's  being  fufceptibleof,  or  ihut  up  againft 
certain  AffeClions^  of  which  I  Ihall  have  occafion  to  fpeak 
more  afterwards. 

Upon  the  Whole,  I  think  it  clearly  and  abundantly 
evident,  that  true  Religion  lies  very  much  in  the  Affec- 
tions. Not  that  I  think  thefc  Arguments  prove,  that 
Religion  in  the  Hearts  of  the  truly  Godly,  is  ever  in 
exa6t  Proportion  to  the  Degree  of  Affedtion,  and  pre- 
fent  Emotion  of  the  Mind.  For  undoubtedly,  there 
is  much  Affedion  in  the  true  Saints  which  is  not  fpiritual : 
Their  religious  Affections  are  often  mixed;  all  is  not 
from  Grace,  but  much  from  Nature.     And  tho'  the 

Affedions 


I* ART  L  in  holy  AffeBiom,  35 


' 


ft.fFe(5lioiis  have  not  their  Seat  in  the  Body,  yet  the  Con- 

ititution  of  the  Body,  may  very   much  contribute  to 

:he  prefent  Emotion  of  the  Mind.     And  the  Degree 

)f  Religion  is  rather  to  be  judged  of  by  the  Fixednefs 

nd  Strength  of  the  Habit  that  is  exercifed  in  Affedlion, 

vhereby  holy  AfFe6tion  is  habitual,  than  by  the  Degree 

)f  the  prefent  Exercife  :  And  the  Strength  of  that  Habit 

s  not  always  in  Proportion  to  outward  Effedls  and  Ma- 

lifeitations,  or  inward  Effeds,  in  the  Hurry  and  Vehe- 

nence,    and  fudden  Changes   of   the  Courfe  of  the 

Thoughts  of  the  Mind.     But  yet  it  is  evident,  that 

Religion  confifls  fo  much  in  Affedlion,  as  that  without 

holy  Affedlion  there  is  no  true  Religion :  And  no  Light 

in  the  Underflanding  is  good,    which  don't  produce 

holy  Affedlion  in  the  Heart;  no  Habit  or  Principle  in 

the  Heart  is  good,  which  has  no  fuch  Exercife;  and  no 

external  Fruit  is  good,  which  don't  proceed  from  fuch 

Exercifes. 

Having  thus  confidered  the  Evidence  of  the  Propo- 
(ition  laid  down,  I  proceed  to  fome  Inferences. 

I.  We  may  hence  learn  how  great  their  Error  is,  who 
are  for  difcarding  all  religious  Affedions,  as  having 
pothing  folid  or  fubftantial  in  them. 

There  feems  to  be  too  much  of  a  Difpofition  this 
Way,  prevailing  in  this  Land  at  this  Time.  Becaufe 
many  who,  in  the  late  extraordinary  Seafon,  appeared 
to  have  great  religious  Affedlions,  did  not  manifeil  a 
right  Temper  of  Mind,  and  run  into  many  Errors,  in 
the  Time  of  their  AfFe6lion,  and  the  Heat  of  their 
Zeal;  and  becaufe  the  high  Affeftions  of  many  feeni 
to  be  fo  foon  come  to  nothing,  and  fome  who  feemed 
to  be  mightily  raifed  and  fwallowed  with  Joy  and  Zeal, 
for  a  While,  feem  to  have  returned  like  the  Dog  to  his 
Vomit :  Hence  religious  Affedions  in  general  are  grown 
out  of  Credit,  with  great  Numbers,  as  tho'  true  Reli- 
gion did  not  at  all  confiil  in  them.     Thus  we  cafily  and 

naturally 


36  Religion  conjifis  much  Part  ll 

naturally  run  from  one  Extreme  to  another.  A  little 
while  ago  we  were  in  the  other  Extreme;  there  was  ar 
prevalent  Difpofition  to  look  upon  all  high  religious, 
AfFe6lions,  as  eminent  Exercifes  of  true  Grace,  without: 
much  inquiring  into  the  Nature  and  Source  of  thofcl 
AfFedions,  and  the  Manner  in  which  they  arofe:  If 
Perfons  did  but  appear  to  be  indeed  very  much  moved ; 
and  raifed,  fo  as  to  be  full  of  religious  Talk,  and  ex- 
prcfs  themfelves  wi  h  great  Warmth  and  Earneftnefs, 
and  to  bejiirdy  or  to  be  very  fuU^  as  the  Phrafes  were;- 
it  was  too  much  the  Manner,  without  further  Exami- 
nation, to  conclude  luch  Perfons  were  full  of  the  Spirit  f 
of  God,  and  had  eminent  Experience  of  his  gracious' 
Influences.  This  was  the  Extreme  which  was  prevail- 
ing three  or  four  Years  ago.  But  of  late,  inftead  of 
efteeming  and  admiring  ail  religious  AffeElions^  without 
T)iftin5lion^  it  is  a  Thing  much  more  prevalent,  to  reje^l 
and  difcard  all  without  DifiinEiion,  Herein  appears  the 
Subtilty  of  Satan.  While  he  faw  that  Affehions  were 
much  in  Vogue,  knowing  the  greater  Part  of  the  Land 
were  not  verled  in  fuch  Things,  and  had  not  had  much 
Experience  of  great  religious  Affections.,  to  enable  them 
to  judge  well  of  them,  and  diftinguifh  between  true 
andfalfe  j  then  he  knew  he  could  beft  play  his  Game,  by 
fowing  Tares  amongft  the  Wheat,  and  mingling  falje 
Affehions  with  the  Works  of  God's  Spirit:  He  knew 
this  to  be  a  likely  Way,  to  delude  and  eternally  ruin 
many  Souls,  and  greatly  to  wound  Religion  i^  the  Saints, 
and  entangle  them  in  a  dreadful  Wildernefs,  and  by  and 
by,  to  bring  all  Religion  into  Difrepute.  But  now, 
when  the  ill  Confequences  of  thefe  falfe  Affehions 
appear,  and  'tis  become  very  apparent,  that  fome  of 
rhofe  Emotions  which  made  a  glaring  Shew,  and  were 
by  many  greatly  admired,  were  in  Reality  Nothings 
I  he  Devil  lees  it  to  be  for  his  Intereft  to  go  another  Way 
to  work,  and  to  endeavour  to  his  utmoft  to  propagate 
and  eftabiilh  a  Perfwalion,  that  all  AfFe6lions  and  izxi- 
iibie  Emotions  of  the  Mind,  in  Things  of  Religion, 

are 


'art  I,  in  hoh  AffeBiom,  37 

ire  nothing  at  all  to  be  regarded,  but   are  rather  to  be 
Ivoided,  and  carefully  guarded  againil,  as  Things  of 
pernicious  Tendency.     This  he  knows  is  the  Way  to 
)ring   all  Religion  to  a  meer  lifelefs   Formality,  and 
fFedually  fliut  out  the  Power  of  Godlinefs,  and  every 
hing  which  is  fpiritual,  and  to  have  all  true  Chrifti- 
.nity  turn'd  out  of  Doors.     For  altho'  to  true  Religion, 
here  mull  mdeed  be  fomething  elfe  befides  Affection-, 
^et  true  Religion  confills  fo  much  in  the    Affections, 
:hat  there  can  be  no  true  Religion  without  them.     He 
vho  has  no  religious  Affe6lion,  is  in  a  State  of  fpiritual 
Death,  and  is  wholly  deftitute  of  the  powerful,  quick- 
ming,  faving  Influences  of  the  Spirit  of  God  upon  his 
-leart.     As  there  is  no  true  Religion,  where  there   is 
lothing  elfe  but  Affedion-,  fo  there  is  no  true  Religion 
where  there  is  no  religious  Affe5lion.     As  en  the  one 
Hand,  there  mAift  be  Light  in   the  Underftanding,  as 
well  as  an  affecfed  fervent  Heart,  where  there  is  Heat 
without  Light,  there  can  be  nothing  divine  or  heavenly 
in  that  Heart;  fo  on  the  other  Hand,  where  there  is  a 
Kind  of  Light  without  Heat,    a  Head   ilored   with 
Notions  and  Speculations,  with  a  cold  and  unaffe6led 
^eart,  there  can  be  nothing  divine  in  that  Light,  that 
Knowledge  is    no   true  fpiritual  Knowledge  of  divine 
Things.     If  the  great  Things  of  Religion  are  rightly 
underftcod,  they  will  affedl  the  Heart.     The  Reafon 
why  Men  are  not*affe6led  by  fuch  infinitely  great,  im- 
portant, glorious,  and  wonderful  Things,  as  they  often 
hear  and  read  of,  in  the  Word  of  God,  is  undoubtedly 
becaufe  they  are  blind  -,  if  they  were  not  fo,  it  would  be 
impofliblc,  and  utterly  inconfiilent  with  human  Nature, 
that  their  Hearts   fhould  be  otherwife,  than  ftrongly 
imprefs'd,   and  greatly  moved  by  fuch  Things. 

This  Manner  of  flighting  all  religious  Affe^ions^  is 
the  Way  exceedingly  to  harden  the  Hearts  of  Men, 
and  to  encourage  them  in  their  Stupidity  and  Senfelefs- 
nefs,  and  to  keep  them  in  a  State  of  fpiritual  Death  as 
long  as  they  live,  and  bring  them  at  lafl  to  Death  eter- 
nal. 


38  Religion  conjilli  much  Part  li 

nal.     The  prevailing   Prejudice  againft  religious  Affec-) 
tions  at  this  Day,   in  'the  Land,  is  apparently  of  awful;. 
EfFe6l,  to  harden  the  Hearts  of  Sinners,  and  damp  the  ( 
Graces  of  many  of  the  Saints,  and  ftund  the  Life  and 
Power  of  Religion,  and  preclude  the  EfFed  of  Ordi- 
nances, and  hold  us  down  in  a  State  of  Dulnefs  and 
Apathy,  and  undoubtedly  caufes  many  Perfons  greatly , 
to  offend  God,  in  entertaining  mean  and  low  Thoughts 
of  the  extraordinary  Work  he  has  lately  wrought  in 
this  Land. 

And  for  Perfons  to  defpife  and  cry  down  all  religiousi 
Jffe^ionSy  is  the  Way  to  lliut  all  Religion  out  of  their 
own  Hearts,  and  to  make  thorough  Work  in  ruining 
their  Souls. 

They  who  condemn  high  Affections  in  others,  are^ 
certainly  not  likely  to  have  high  Affedions  themfelves. 
And  let  it  be  confidered,  that  they  who  have  but  little 
religious  Affedion,  have  certainly  but   little  Religion. 
And  they  who  condemn  others  for  their  religious  Affec-  \ 
tions ^  and  have  none  themfelves,  have  no  Religion. 

There  are  falfe  AffeElions^  and  there  are  true.     A, 
Man's  having  much  Affe6lion^  don't  prove  that  he  has) 
any  true  Religion:  But  if  he  has  no  Affe5lion^  it  proves ; 
that  he  has  no  true  Religion.     The  right  Way,  is  not 
to   rejcdt  all  Affedlions,   nor  to   approve  all-,  but  to 
diftinguifh  between   Affedlions,  approving  fome,   and 
rejecting  others  \  feparating  between  the  Wheat  and  the 
Chaff,  the  Gold  and  the  Drofs,  the  Precious  and  the 
Vile. 

2.  If  it  be  fo,  that  true  Religion  lies  much  in  the 
Affe5lions^  hence  we  may  infer,  that  fuch  Means  are  to 
be  defired,  as  have  much  of  a  Tendency  to  move  the 
Affe(5lions.  Such  Books,  andfucha  Way  of  Preaching 
the  Word,  and  Adminiftration  of  Ordinances,  and  fuch 
a  Way  of  worfhipping  God  in  Prayer,  and  finglng 
Praifes,  is  much  to  be  defired,  as  has  a  Tendency 
deeply  to  affed  the  Hearts  of  thofe  who  attend  thefe 
Means.  Such 


Part  I.  in  holy  JffeBions.  39 

Such  a  Kind  of  Means,  would  formerly  have  been 
highly  approved  of  and  applauded  by  the  Generality  of 
the  People  of  the  Land,  as  the  moft  excellent  and  pro- 
fitable, and  having  the  greateit  Tendency  to  promote 
the  Ends  of  the  Means  of  Grace.  But  the  prevailing 
Fafte  feems  of  late  ftrangely  to  be  alter'd :  That  pathe- 
tical  Manner  of  Praying  and  Preaching,  which  would 
'ormerly  have  been  admir'd  and  extollM,  and  that  for 
this  Reafon,  becaufe  it  had  fuch  a  Tendency  to  move 
the  AfFe61:ions,  now,  in  great  Multitudes,  immediately 
excites  Difguft,  and  moves  no  other  Affections,  than 
thofe  of  Difpleafure  and  Contempt. 

Perhaps,  formerly  the  Generality  (at  leaft  of  the 
common  People)  were  in  the  Extreme,  of  looking  too 
much  to  an  affedionate  Addrefs,  in  publick  Performan- 
ces: But  now,  a  very  great  Part  of  the  People,  feem 
to  have  gone  far  into  a  contrary  Extreme.  Indeed  there 
may  be  fuch  Means,  as  may  have  a  great  Tendency  to 
ftir  up  the  PafTions  of  weak  and  ignorant  Perfons,  and 
yet  have  no  great  Tendency  to  Benefit  their  Souls.  For 
tho'  they  may  have  a  Tendency  to  excite  Affedlions, 
they  may  have  little  or  none  to  excite  gracious  Affe6tions, 
or  any  Affedlions  tending  to  Grace.  But  undoubtedly, 
if  the  Things  of  Religion,  in  the  Means  ufed,  are 
treated  according  to  their  Nature,  and  exhibited  truly, 
fo  as  tends  to  convey  juft  Apprehenfions,  and  a  right 
Judgm.ent  of  them;  the  more  they  have  a  Tendency  to 
move  the  Affeftions  the  better. 

3.  If  true  Religion  lies  much  in  the  Affeftions,  hence 
we  may  learn,  what  great  Caufe  we  have  to  be  afhamed 
and  confounded  before  God,  that  we  are  no  more 
affeded  with  the  great  Things  of  Religion.  It  appears 
from  what  has  been  faid,  that  this  arifes  from  our  having 
fo  little  true  Religion. 

God  has  given  to  Mankind  Affedions,  for  the  fame 
Purpofe  which  he  has  given  all  the  Faculties  and  Princi- 
ples of  the  human  Soul,  for,  viz,  that  they  might  be 

fubfervicnt 


40  Religion  confijii  much  Part  I."; 

fubfervient  to  Man's  chief  End,  and  the  great  Eufinefs 
for  which  God  has  created  him,  that  is  the  Biifinefs  of 
Religion.  And  yet  how  common  is  it  among  Mankind, 
that  their  AfFc6lions  are  much  more  exercifed  and  ^ 
encased  in  other  Matters,  than  in  Rclimon !  In  Things 
which  concern  Men's  worldly  Intereil,  their  oiitward 
Delights,  their  Honour  and  Reputation,  and  their  natu- 
ral Relations,  they  have  their  Defires  eager,  thfcir  Ap- 
petites vehement,  their  Love  v/arm  and  afFed:icnate, 
their  Zeal  ardent  \  in  thefe  Things  their  Hearts  are  ten- 
der and  fenfible,  eaQly  moved,  deeply  imprefs'd,  much 
concerned,  very  fenfibly  affefted,  and  greatly  engaged-, 
much  deprels'd  with  Grief  at  worldly  LoiTes,  and 
highly  raifcd  with  Joy  at  worldly  Succeffes  and  Profpe- 
rity.  But  hov/  infenfible  and  unmov'd  are  moil  Men, 
about  the  great  Things  of  another  World !  How  dull 
are  their  Affections!  How  heavy  and  hard  their  Hearts 
in  thefe  Matters!  Here  their  Love  is  cold,  their  Defires 
languid,  their  Zeal  low,  and  their  Gratitude  fmall.  How 
they  can  fit  and  hear  of  the  infinite  Height  and  Depth, 
and  Length  and  Breadth  of  the  Love  of  God  in  Chrifl: 
Jefus,  of  his  giving  his  infinitely  dear  Son,  to  be  ofi^ered 
up  a  Sacrifice  for  the  Sins  of  Men,  and  of  the  unpa- 
rallel'd  Love  of  the  innocent,  holy  and  tender  Lamb 
of  God,  manifefted  in  his  dying  Agonies,  his  bloody 
Sv/eat,  his  loud  and  bitter  Cries,  and  bleeding  Heart, 
and  all  this  for  Enemies,  to  redeem  them  from  deferved, 
eternal  Burnings,  and  to  bring  to  unfpeakable  and  ever- 
lafting  Joy  and  Glory-,  and  yet  be  cold,  and  heavy, 
infenfible,  and  regardlcfs !  Where  are  the  Exercifes  of 
our  Affe6tions  proper,  if  not  here?  What  is  it  that  \ 
does  more  require  them?  And  what  can  be  a  fit  Occa-  i 
fion  of  their  lively  and  vigorous  Exercife,  if  not  fuch  an 
one  as  this  ?  Can  any  Thing  be  fet  in  our  View,  greater 
and  more  important?  Any  Thing  more  wonderful  and  . 
iurprifing  ?  Or  more  nearly  concerning  our  Tnterefl:  ?  , 
Can  we  fuppofe  the  wife  Creator  implanted  fuch  Princi-  \ 
pies  in  the  human  Nature  as  the  Afiedions,  to  be  of  j 

Ufe        j 


Part  I.  in  holy  AffeBions\  41 

Ufe  to  us,  and  to  be  exercifed  on  certain  proper  Occa- 
lions,  but  to  lie  flill  on  fuch  an  Occafion  as  this  ?  Can 
any  Chriftian,  who  believes  the  Truth  of  thefe  Things, 
entertain  fuch  Thoughts  ? 

If  we  ought  ever  to  exercife  our  AfFeftions   at  all, 
and  if  the  Creator  has   not  unwifely  conftituted  the 
human  Nature,  in  making  thefe  Principles  a  Part  of  it, 
when  they  are  vain  and  ufelefs;  then  they  ought  to  be 
exercifed  about  thofe  Obje6ls  which  are  moil  v/orthy  of 
them.     But  is  there  any  Thing,  which  Chriflians  can 
find  in  Heaven  or  Earth,  fo  worthy  to  be  the  Objedls 
of  their  Admiration  and  Love,  their  earneft  and  longing 
Defires,  their  Hope,  and  their   Rejoicing,    and   their 
fervent  Zeal,  as  thofe  Things  that  are  held  forth  to  us, 
in  the  Gofpel  of  Jefus  Chnft?  In  which  not  only  are 
Things  declared  moil  worthy  to  affedl  us,  but  they  are 
exhibited  in  the  moft  affedting  Manner.     The  Glory 
and  Beauty  of  the  bleffed  Jehovah,  which  is  moft  worthy 
in  itfelf,  to  be  the  Object  of  our  Admiration  and  Love, 
is  there  exhibited  in  the  moft  affeding  Manner  that  can 
be  conceived  of,  as  it  appears  ftiining  in  all  its  Luftrc, 
in  the  Face   of  an  incarnate,  infinitely  loving,  meek, 
compafTionate,  dying  Redeemer.     All  the  Vertues  of 
f  the  Lamb  of  God,  his  Humility,  Patience,  Meeknefs, 
SubmifTion,  Obedience,  Love  and  Compaflion,  are  ex- 
hibited to  our  View,  in  a  Manner  the  moft  tending  to 
move  our  Affedions,  of  any  that  can  be  imagined  •,  as 
they  all  had  their  greateft  Trial,  and  their  higheft  Exer- 
cife, and  fo  their  brighteft  Manifeftation,  when  he  was 
in  the  moft  affeding  Circumftances ;  even  when  he  was 
under  his  laft  Sufferings,  thofe  unutterable  and  unparal- 
lel'd  Sufferings  he  endured,  from  his  tender  Love  and 
Pity  to  us.     There  alfo,  the  hateful  Nature  of  our  Sing 
ismanifefted  in  the  moft  affeding  Manner  poftible ;  as 
we  fee  the  dreadful  Effeds  of  them,  in  what  our  Re- 
deemer, who  undertook  to  anfwer  for  us,  fuffered  for 
them.     And  there  we  have  the  moft  affecting  Manifefta- 
tions  of  God's  Hatred  of  Sin,  and  his  Wrath  and 

B  JviftiG# 


4z 


Religion  coftj/ls  much  &c» 


Part  I. 


Juftice  in  punifhing  it;  as  we  fee  his  Juftice  in  the  Strid- 
nefs  and  Inflexiblenefs  of  it,  and  his  Wrath  in  its  Terri- 
blenefs,  in  fo  dreadfully  punifhing  our  Sins,  in  One  who 
-was  infinitely  dear  to  hini,  and  loving  to  us.  So  has 
God  difpofed  Things,  in  the  Affair  of  our  Redemption, 
and  in  his  glorious  Difpenfations,  revealed  to  us  in  the 
Gofpel,  as  tho'  every  Thing  were  purpofely  contrived 
in  fuch  a  Manner,  as  to  have  the  greateft,  pofTible  Ten- 
dency to  reach  our  Hearts  in  the  moil  tender  Part,  and 
move  our  Aflfe6tions  moft  fenfily  and  flrongly.  How 
great  Caufe  have  we  therefore  to  be  humbled  to  the 
Duft,  that  we  are  no  more  affedtedl 


»•— to— I—— fc»»— — «»■■—  ■«■    mmmmtmtim>i*mm0nmmmam0mmaum 


PART 


P  A  R  T     IL    . 

Shewing  what  are  no  certain  Signs  that 
religious  AffeSiions  are  truly  gracious^ 
or  that  they  are  not. 


F  any  one,  on  the  Reading  of  what 
has  been  juft  now  faid,  is  ready  to 
acquit  himfelf,  and  fay,  "  I  am  not 
"  one  of  thofe  who  have  no  religious 
"  AfFedions;  I  am  often  greatly  moved 
"  withtheConfiderationof  the  Things 
"  of  Religion:*'  Let  him  not  content 
himfelf  with  this,  that  he  has  religious  AfFe6lions.  For 
(as  was  obferved  before)  as  we  ought  not  to  reje6t  and 
condemn  all  AfFe(5lions,  as  tho'  true  Religion  did  not  r,t 
all  confift  in  Affedion-,  fo  on  the  other  Hand,  we  ought 
not  to  approve  of  all,  as  tho'  every  one  that  was  religioufly 
affected,  had  true  Grace,  and  was  therein  the  Subjed: 
of  the  faving  Influences  of  the  Spirit  of  God-,  and 
that  therefore  the  right  Way  is  to  diftinguilh  among 
religious  Affedions,  between  one  fort  and  another. 
Therefore  let  us  now  endeavour  to  do  this :  And  in 
order  to  it,  I  wcKild  do  two  Things. 


D2 


1. 1 


44  What  are  no  Signs  Part.  II. 

I.  I  would  mention  fome  Things,  which  are  no  Signs 
one  Way  or  the  other,  either  that  Affedions  are  fuch 
as  true  Religion  ccnfiits  in,  or  that  they  are  otherv/ife ; 
that  we  may  be  guarded  againft  judging  of  AfFedions 
by  falfe  Signs. 

IT.  I  would  obferve  fome  Things,  wherein  thofc 
Affe6lions  which  are  fpiritual  and  gracious,  differ  from 
thofe  which  are  not  fo,  and  may  be  dillinguifhed  and 
known. 

FIRST,  I  would  take  Notice  of  fome  Things,  which 
are  no  Signs  that  Affedions  are  gracious,  or  that  they 
are  not. 

I.  'Tis  no  Sign  one  Way  or  the  other,  that  religious 
Affedions  arc  very  great,  or  raifed  very  high. 

Some  are  ready  to  condemn  all  high  Affedions:  If 
Perfons  appear  to  have  their  religious  AfFedions  rais'd 
to  an  extraordinary  Pitch,  they  are  prejudiced  againft 
them,  and  determine  -thafthey  are  Delufions,  without 
further  Enquiry.  But  if  it  be,  as  has  been  proved,  that 
true  Religion  lies  very  much  in  religious  Affedlions  ; 
then  it  follows,  that  if  there  be  a  great  deal  of  true 
Religion,  there  will  be  great  religious  AfFedions;  if  true 
Religion  in  the  Hearts  of  Men,  be  raifed  to  a  great 
Height,  divine  and  holy  Affedions  will  be  raifed  to  a 
great  Height. 

Love  is  an  Affeclion;  but  will  any  Chriftian  fay.  Men 
ought  not  to  love  God  and  Jefus  Chrifl  in  a  high  Degree  ? 
And  will  any  fay,  we  ought  not  to  have  a  very  great 
Hatred  of  Sin,  and  a  very  deep  Sbrrov/  for  it  ?  Or  that 
we  ought  not  to  exercife  a  high  Degree  of  Gratitude  to 
God,  for  the  Mercies  we  receive  of  him,  and  the  great 
Things  he  has  done  for  the  Salvation  of  fallen  Men  ? 
Or  that  we  fhould  not  have  very  great  and  flrong  Defires 
after  God  and  Holinefs  ?  Is  there  any  who  v/ill  profefs, 
that  his  Affedions  in  Religion  are  great  enough;  and 

will 


Part  IL  to  diftinguijh  JffeBions'  45 

will  fay,  "  I  have  no  Caufe  to  be  humbled,  that  I  am 
*'  no  more  affecled  v/ith  the  Things  of  Religion  than  I 
*'  am,  I  have  no  Reafon  to  be  afhamed,  that  I  have  no 
"  greater  Exercifes  of  Love  to  God,  and  Sorrow  for 
*'  Sin,  and  Gratitude  for  the  Mercies  which  I  have 
*'  received  ?"  V/ho  is  there  that  will  go  and  blefs  God, 
that  he  is  affe6led  enough  with  what  he  has  read  and 
heard,  of  the  wonderful  Love  of  God  to  Worms  and 
Rebels,  in  giving  his  only  begotten  Son  to  die  for  them, 
and  of  thedving  Love  of  Chrift;  and  will  pray  that  he 
may  not  be  affedled  with  them  in  any  higher  Degree, 
becaufe  high  AfFe6lions  are  improper,  and  very  unlovely 
in  Chriftians,  being  enthufiaftical,  and  ruinous  to  tru^ 
Religion  ? 

Our  Text  plainly  fpeaks  of  great  and  high  AfFe£lions., 
when  it  fpeaks  of  rejoicing  voith  Joy  iinfpeakahle  and,  full 
of  Glory:  Here  the  molt  fuperlative  ExprelTions  are 
ufed,  which  Language  will  afford.  And  the  Scriptures 
often  require  us  to  exercife  very  high  Affedlions:  Thus 
in  the  firft  and  great  Commandment  of  the  Law,  there 
is  an  Accum.ulation  of  Expreffions,  as  tho*  Words  v>^ere 
wanting  to  exprefs  the  Degree,  in  which  we  ought  to 
love  God;  ^hou  fhalt  love  the  Lord  thy  Gcdy  with  all 
thy  Hearty  with  all  thy  Soul^  with  all  thy  Mind^  and  witb' 
all  thy  Strength,  So  the  Saints  are  called  upon  to  exer-^ 
cife  high  Degrees  of  Joy :  i^^'^w,  fays.  Chrift  to  his 
Difciples,  and  be  epcceeding  glad^  Matth.  v.  12.  So  it  is 
faid,  Pfal.  Ixviii.  3.  Let  ihe  Righteous  be  glad},  let  them 
rejoice  before  God -^  yea^  let  them  exceedingly  rejoice.  So  In 
the  fame  Book  of  Ffam.s,  the  Saints  are  often  called 
Vi^OTitofhoutforJoy,  and  in  Luke  v'u  2^^  to  leap  for 
Joy.  So  they  are  abundantly  called  upon  to  exercife 
high  Degrees  of  Gratitude  for  Mercies,  to  Fraife  God 
with  all  their  Hearts^  with  Hearts  lifted  up  in  th§  Ways 
cf  the  Lord^  and  their  Souls  magnifying  the  Lord-,  finging 
his  Praifes^  talking  of  his  wondrous  Works^  declaring  hi§ 
Ppin^s^  &c, 

hr4 


^6  What  are  no  Signs  Part.  II, 

And  we  find  the  molt  eminent  Saints  in  Scripture, 
often  profefiing  high   Affections.     Thus  the  Pfalmift 
fpeaks   of  his  Love,  as  if  it   were  unfpeakahle-,  Pfalm 
cxix.  97.     O  how  love  I  thy  Law!    So  he  expreifes  a 
great  Degree  of  Hatred  of  Sin*,  Pfalm  cxxxix.  21,  22. 
Do  I  not  hate  them^  O  Lord^  that  hate  thee?  And  am  I 
■  not  grieved  with  them  that  rife  up  againfi  thee  ?  I  hat,e 
them  with  perfect  Hatred.     He  alfo    expreffes   a  high 
Degree  of  Sorrow  for  Sin:  He  fpeaks  of  his  Sins  going 
cv£r  his  Head^  as  an  heavy   'Burden^  that  was  too  heavy 
for  him  •,  and  of  his  roaring  all  the  Day^  and  his  lAoiflure^ s 
being  turned  into  the  Drought   of  Summer^  and  his  Bones 
being  as  it  were  broken  with  Sorrow.    So  he  often  expreffes 
great  Degrees  of  Spiritual  Defires,  in  a  Multitude  of 
the  ftrongeft  ExprelTions  which  can  be  conceived  of; 
fuch  as  his.  Longing.,  his  SouVs  thirfting  as  a  dry  and  thirfty 
Land  where  no  Water  is .^  his  pantiyig.,  his  Flefh  and  Heart 
crying  out.,  his  SouVs  breaking  for  the  Longing  it  hathy 
&c.  He  expreffes   the  Exercifes  of  great  and  extrem.e 
Grief  for  the  Sins  of  others,  Pfal.  cxix.  136.  Rivers  of 
Water  run  down  mine  Eyes.,   becaufe  they  keep  not  thy  Law. 
And  Verfe  53.   Horror  hath  taken  hold  upon  me,  becaufe 
of  the  Wicked  that  forfake  thy  Law.     He  expreffes  high 
Exercifes  of  Joy,  Pfal.  xxi.  1.  The  King  fh all  joy  in  thy 
Strength',    and  in  thy  Salvation,   how  greatly  fhall  hs 
rejoice!  Pfal.  Ixxii.  23.  My  Lips  fi) all  greatly  rejoice^  when 
I  Jing  unto  thee.   Pfal.  Ixxiii.  3,-^^ — 7.  Becaufe  thy  loving 
Kindnefs   is   better   than  Life,  r/iy  Lips  fhall  praife  thee. 
Thus  will  I  blefs  thee^  while  Hive:  I  will  lift  up  my  Hands 
in  thy  Na^ne :  My  Soul  fhall  be  fatisfied  as  with  Marrow 
and  Fatnefs.,  and  my  Mouth  fhall  praife  thee  with  joyful 
Lips :  When  I  remember  thee  upon  my  Bed,  and  meditate  on 
thee  in  the  J^ight  Watches-,  becaufe  thou  hafi  been  my  Helpy 
therefore  in  the  Shadow  of  thy  Wings  will  I  rejoice. 

The  Apoflle  Paul  expreffes  high  Exercifes  of  Affec- 
tion. Thus,  he  expreffes  the  Exercifes  of  Pity  and 
Concern  for  others  Good,  even  to  Anguifh  of  'Heart-,  a 
great-i  fervent.^  and  abundant  Love^  and  earneji  and  long-. 

ing 


Part.  IL  to  diflinguij}^  Affections.  47 

pg  Befires^  and  exceeding  Joy ;  and  fpeaks  of  the  Eml- 
tation  and  'Triumphs  of  his  Soul,  and  his  earnefi  Expec^ 
tation  and  Hop£^  and  his  abundant  Tears^  and  the  Tra- 
ro ails  of  his  Soul^  in  Pity,  Grief,  earneft  Defires,  godly 
Jealoufy,  and  fervent  Zeal,  in  many  Places  that  have 
been  cited  already,  and  which  therefore  I  need  not 
repeat.  John  the  Baptift  expreiTed  great  Joy^  John  iii. 
39.  Thofe  blefled  Wonieyi  that  anointed  the  Body  of 
Jefus,  are  reprefented  as  in  a  very  high  Exercife  of 
religious  AfFedion,  on  occafion  of  Chrifl's  Refurredtion ; 
Matth.  xxvi.ii.  8.  And  they  departed  from  the  Sepulchre^ 
.with  Fear  and  great  Joy» 

'Tis  often  foretold  of  the  Church  of  God,  ia  her 
future  happy  Seafons  here  on  Earth,,  that  they  Hiall  ex- 
.ceedingiy  rejoice;  Pfal.  Ixxxix.  15,  16.  They  Jhall walky 
O  Lord^  in  the  Light  of  thy  Countenance:  In  thy  Name 
Jh all  they  rejoice  fill  the  Day^  and  in  thy  Right e oufnefs  fh all 
they  he  exalted.  Zech.  ix.  9.  Rejcice  greatly^  O  Daugh- 
ter  of  Zion  ;  Jhout^  O  Daughter  of  Jerufalem  \  Behold 
thy  King  cometh^  &c.  The  fame  is  reprefented  in  innu- 
merable other  Plac€s.  And  becaufe  high  Degrees  of 
Joy  are  the  proper  and  genuine  Fruits  of  the  Gofpel  of 
Chrifl,  therefore  the  Angel  calls  this  Gofpel,  good  Ti- 
dings of  great  Joy.,  that  fhould  he  to  all  People, 

The  Saints  and  Angels  in  Heaven,  that  have  Reli- 
gion in  it's  higheft  Perfection,  are  exceedingly  affected 
with  what  they  behold  and  contemplate,  of  God's  Per- 
fedions  and  Works.  They  are. all  as  a  pure  heavenly 
Flame  of  Fire,  ii)  their  I^ove,  and  in  the  Greatnefs  and 
Strength  of  their  Joy  and  Gratitude :  ■  Their  Praifes  are 
reprefented,  as  the  Voice  of  many  Waters,  and  as  the 
Voice  of  a  great  Thunder i  Now  the  only  Reafon  why 
their  Affedions  are  fo  much  higher  than  the  holy  Affec- 
tions of  Saints  oi^  Earthy  is,  they  fee  the  Things  they 
are  affe6led  by,  more  according  to  their  Truth,  and 
have  their  Affedions  more  conformed  to  the  Nature  of 
Things.  And  therefore,  if  religious  Affe6lion&  in  Men 
here  belp\^^-^e,,but  of  the  fame  Nature  and  Kind  with 

their's. 


4?  Whai  are  no  Signs  Part  II. 

their's,  the  higher  they  are,  and  the  nearer  they  are  to 
t heir's  in  Degree,  the  better-,  becaufe  therein  they  will 
be  fo  much  the  more  conformed  to  Truth,  as  their's  are. 

From  thefe  Things  it  certainly  appears,  that  religious 
Affedions  being  in  a  very  high  Degree,  is  no  Evidence 
that  they  are  not  fuch  as  have  the  Nature  of  true  Reli- 
gion. Therefore  they  do  greatly  err,  who  condemn 
Perfons  as  Enthufiafts,  merely  becaufe  their  AfFedions 
are  very  high. 

And  on  the  other  Hand,  'Tis  no  Evidence  that  reli- 
gious Affe6i:ions  are  of  a  fpiritual  and  gracious  Nature, 
becaufe  they  are  great.  "Tis  very  manifeft  by  the  holy 
Scripture,  our  fure  and  infallible  Rule  to  judge  of 
Things  of  this  Nature,  that  there  are  religious  Affedi- 
ons  which  are  very  high,  that  are  not  fpiritual  and  fav- 
ing.  The  Apoftle  Paul  fpcaks  of  AfFedions  in  the 
GalatianSy  which  had  been  exceedingly  elevated,  and 
which  yet  he  manifeftly  fpeaks  of,  as  fearing  that  they 
were  vain,  and  had  come  to  nothing.  Gal.  4.  15.  JVhere 
is  the  Blejfednefs  you  fpake  of?  For  I  bear  you  Record^  that 
if  it  had  been  poffible^  you  would  have  plucked  out  -your 
cwn  Eyes^  and  have  given  them  to  me.  And  in  the  1 1  th 
Verfe  he  tells  them,  He  was  afraid  of  them^  left  he  had 
heft  owed  on  them  Labour  in  vain.  So  the  Children  of 
Ifrael  were  greatly  afFe6ted  with  God's  Mercy  to  them, 
when  they  had  feen  how  wonderfully  he  wrought  for  them 
at  the  Red  Sea,  where  they  fang  God^s  Praife ;  tho'  they 
foon  forgot  his  Works.  So  they  were  greatly  affecSled 
again  at  Mount  Sinai,  when  they  faw  the  marvelous 
Manifeftations  God  made  of  himfelf  there*,  andfeemed 
mightily  engaged  in  their  Minds,  and  with  great  For- 
wardness made  Anfwer,  when  God  propofed  his  holy 
Covenant  to  them,  faying.  All  that  the  Lord  hath  fpoken 
will  we  do,  and  be  obedient.  But  how  foon  was  there  an 
End  to  all  this  mighty  Forwardnefs  and  Engagednefs  of 
AfFedion  ?  How  quickly  were  they  turned  afide  after 
other  Gods,  rejoicing  andfhouting  around  their  golden 
Calf?  So  great  Multitudes  who  were  affeited  with  the 

Miracle 


.  Part.  II.  to  difiinguijh  Jffe.5lions.  49 

Miracle  of  raifing  Lazarus  from  the  Dead,  were  ele- 
vated to  a  high  Degree,  and  made  a  mighty  ado,  when 
Jefus  prefentiy  after  enter'd  'mK.o  J erufalemy  exceedingly 
magnifying  Chrift,  as  tho'  the  Ground  were  not  good 
enough  for  the  Afs  he  rode  to  tread  upon;  and  therefore 
cut  down  Branches  of  Palm-trees,  and  ftrewed  them  in 
the  Way  -,  yea,  pull'd  off  their  Garments,  and  fpread 
them  in  the  Way,  and  cried  with  loud  Voices,  Hofanna 
to  the  Son  of  David,  hlejjed  is  he  that  co\neth  in  the  Name 
of  the  Lord y  Hofanna  in  the  Highefi\  fo  as  to  make  the 
whole  City  ring  again,  and  put  all  into  an  Uproar. 
We  learn  by  the  Evangelift  John^  that  the  Reafon  why 
the  People  made  this  ado,  was  becaufe  they  were  affedied 
with  the  Miracle  of  raifing  Lazarus:  John  xii.  18.  Here 
was  a  vaft  Multitude  crying  Hofanna  on  this  Occafion, 
fo  that  it  gave  Occafion  to  the  i^harifees  to  fay.  Behold 
the  World  is  gone  after  hiniy  John  xii.  19.  but  Chrift  had 
at  that  Time  but  few  true  Difciples.  And  how  quickly 
was  this  ado  at  an  End  ?  All  of  this  Nature  is  quell'd 
and  dead,  when  this  Jefus  ftands  bound,  with  a  mock 
Robe  and  a  Grown  of  Thorns,  to  be  derided,  fpit  upon, 
fcourg'd,  condemn'd  and  executed.  Indeed  there  was 
a  great  and  loud  Out-cry  concerning  him,  among  the 
Multitude  then,  as  well  as  before;  but  of  a  very  differ- 
ent Kind:  'Tis  not  then,  Hofanna^  Hofanna^  but  Crucify^ 
Crucify. 

And  it  is  the  concurring  Voice  of  all  orthodox 
Divines,  that  there  may  be  religious  A ffedlions,  v/hich 
are  raifed  to  a  very  high  Degree,  and  yet  there  be  nothing 
of  true  Religion.f 

II.  'Tis  no  Sign  that  Affedtions  have  the  Nature  of 
true  Religion,  or  that  they  have  not,  that  they  have 
great  Effects  on  the  Body. 

All  Affedions  whatfoever,  have  in  fome  Refpe6b  or 
Degree,  an  EfFed  on  the  Body.  As  was  oblerved  be- 
fore, 

t    Mt»  Stoddard    obfer'ves.  That  commcn  Affcdilons   are   fQrmtimx 
ftmnger  than  facing*     Guide  to  Chrift.  p.  21.  ' 


50  What  are  no  Signs  Part  II. 

fore ;  fuch  is  our  Nature,  and  fuch  are  the  Laws  of 
Union  of  Soul  and  Body,  that  the  Mind  can  have  no; 
lively  or  vigorous  Exercife,  without  fome  EfFe6t  upon; 
the  Body.  So  fubjed  is  the  Body  to  the  Mind,  and  fo: 
much  do  its  Fluids,  efpecially  the  animal  Spirits,  attend, 
the  Motions  and  Excrcifes  of  the  Mind,  that  there  can't 
be  fo  much  as  an  intenfe  Thought,  without  an  Effedt 
upon  them.  Yea,  *tis  queftionablt,  whether  an  embori 
died  Soul  ever  fo  much  as  thinks  one  Thought,  or  has 
;any  Exercife  ac  all,  but  that  there  is  fome  correfponding 
Motion  or  Alteration  of  Motion,  in  fome  Degree,  of 
the  Pluids,  in  fome  Part  of  the  Body.  But  univerfal 
Experience  fhcvv's,  that  the  Exercife  of  the  Aftedions, 
have  in  a  fpecial  Manner  a  Tendency,  to  fome  fenfible 
Effed:  upon  the  Body.  And  if  this  be  fo,  that  all 
Affections  have  fome  Eife6t  on  the  Body,  we  may 
then  well  fuppoie,  the  greater  thofe  Affe6tions  be,  ,and 
the  more  vigorous  their  Exercife  (other  Circiimftance$i 
being  equal)  the  greater  will  be  the  Effed  on  the  Body. 
Hence  it  is  not  to  be  wondered  at^  that  very  great  and 
ilrong  Excrcifes  of  the  Affedions,  fhould  have  great 
Effeds  on  the  Body.  And  therefore,  feeing  there  are 
very  great  Affe6lions,  both  common  and  Ipiritualj 
^ence  it  is  not  to  be  wondered  at,  that  great  Effeds  on 
ithe  Body,  fhould  arife  from  both  thefe  Kinds  of  Affec- 
tions. And  confequently  thefe  Effeds  are  no  Signs, 
that  the  Affedions  they  arife  from,  are  of  one  Kind  or 
the  other.^ 

Great  Effeds  on  the  Body  certainly  are  no  fure  Evi- 
dences that  Affedions  are  fpiritual;  for  we  fee  that  fuch 
Effeds  oftentimes  arife  from  great  Affedions  about 
temporal  Things,  and  when  Religion  is  no  Way  con- 
cerned in  them.  And  if  great  Affedions  about  fecular 
Things,  that  are  purely  n;itural,  may  have  thefe  Ef- 
feds, I  know  not  by  what  Rule  we  fhould  determine, 
that  high  Affedions  about  religious  Things,  which  arife  ■ 
m  like  Manner  from  Nature,  can't  have  the  like  Effed. 

Nor 


Part  II.  to  diJiinguiJJ:  j^ffedfions*  51 

Nor  on  the  other  FT  and,  do  I  know  of  any  Rnle  any 
have  to  determine,  that  gracious   and  holy  Affedions, 
when  raifed  as  high  as  any  natural  AfFe6lions,  and  have 
equally  ftrong  and  vigorous  Exercifes,  can't  have  a  great 
Eifc6t  on  the  Body.     No  fuch  Rule  can  be  drawn  from 
Reafon:  I  know  of  no  Reafon,  why  a  being  affedied 
with  a  View  of  God's  Glory  ihould  not  caufe  the  Body 
to  faint,    as  well  as   a  beiiig  affecled  with  a  View  of 
Sdomonh  Glory.     And  no  fuch  Rule  has  as  yet  been 
produced  from  the  Scripture :   None  has  ever  been  found 
in  all  the  late  Controverfies   which   have  been    about 
Things  of  this  Nature.     There  is  a  great  Power  in  fpi- 
ritual  Affedions;  v/e  read  of  the  Power  which  v/orketh 
in  Chriftians,  *  and  of  the  Spirit  of  God  being  in  them, 
as  the  Spirit  of  Power,  -j-  and  of  theeffeduai  working 
of  his  Power  in  them;  J  yea  of  the  working  of  God's 
mighty  Power  in  them,  i)     But  Man's  Nature  is  weak: 
Flefh  and  Blood  are  reprefented  in  Scripture  as  exceeding 
weak;  and  particularly  with  Refpe^l  to  it's   Unfitncis 
for  great  fpiritual  and  heavenly  Operations   and  Exer- 
cifes, Mntth,  xxvi.  41.   i  Cor.  xv.  43,  &  50.  The  Text- 
v/e   are  upon  fpeaks  of  }>>'   unfpeakahle,    and  full  of 
Glory.     And- who  that  confiders  what  Man's  Nature  is, 
and  what  the  Nature  of  the  Affections  are,  can  reafon- 
ably  doubt,  but  that  fuch  unutterable  and  glorious  Joys 
may  be  too  great  and  mighty  for  weak  Dull  and  Afhes, 
fo  as  to  be  coniiderably  overbearing  to  it  ?  It  is  evident 
by  the  Scripture,  that  true  divine  Difcoveries,  or  Ideas 
of  God's  Glory,  when  given  in  a  great  Degree,  have  a 
Tendency,    by   affedling   the  Mind,  to  overbear  the 
Body-,  becaufe  the  Scripture  teaches  us  often,  that  if 
thefe  Ideas  or  Views  fnould  be  given  to  fuch  a  Degree,, 
as  they  are  given  in  Heaven,  the  v/eak  Frame  of  the 
Body  could  not  fubfiil  under  it,  and  that  no  Man  can, 
in  that  Manner,  fee  God  and  live.     The  Knowledge 
which  the  Saints  have  of  God's  Beauty   and  Glory  in 
this  World,  and  thofe  holy  Aftedions  that  arife  from 

it, 

*  JEph.  iii.  7.  \  2  Tim.  i.  7.  %  Ibid.  y.  7.  Ibid.  v.  19.  I!  Epl^.  i.  19- 


52  What  are  no  Signs        Part.  II. 

it,  arc  of  the  fame  Nature  and  Kind  with  what  the 
Saints  are  the  Siibje6ts  of  in  Heaven,  difFering  only  in 
Degree  and  Circumilances :  What  God  gives  them  here, 
is  a  Forctalle  of  heavenly  Happinefs,  and  an  Earneft  of 
their  future  Inheritance.  And  who  fhall  limit  God  in 
his  giving  this  Earned,  or  fay  he  fhall  give  fo  much  of 
the  Inheritance,  fuch  a  Part  of  the  future  Reward,  as 
an  Earneft  of  the  Whole,  and  xio  more  ?  And  feeing 
God  has  caught  us  in  his  Word,  that  the  whole  Reward  is 
fuch,  that  it  would  at  once  deflroy  the  Body,  is  it  not 
too  bold  a  Thing  for  us,  fo  to  fet  Bounds  to  the  fove^ 
reign  God,  as  to  fay,  that  in  giving  the  Earneft  of  this 
JK^eward  in  this  World,  he  iliall  never  give  fo  much  of 
it^  asintheleaft  todiminifh  the  Strength  of  the  Body,, 
^Nhtn  God  has  no  where  thus  limited  himfelf  ? 

The  Pfalmifc  fpcaking  of  vehem^ent  religious  Affec- 
tions he  had,  fpeaks  of  an  Effed;  in  his  Flefh  or  Body, 
befides  what  was  in  his  Soul,  exprefly  diflinguifhing  one 
from  the  other,  once  ancj  again,  Pfal.  Ixxxiv.  2,.  My 
Soul  longethy  yea  even  fainteth  for  the  Courts  of  the  Lord., 
my  Heart  and  my  Flelh  crieth  out  for  the  living  God. 
Here  is  a  plain  Diftindion  between  thie  Heart  and  the 
Flefh,  as  being  each  affeded.  So  Pfal.  Ixiii.  i .  My  Soul 
thirjleth  for  thee.,  my  Flefh  longeth  for  thee^  in  a  dry 
and  thirjly  Land.,  where  no  Water  is.  Here  alfo  is  an 
evident  defigned  Diflindion  between  the  Soul  and  the . 
Flefh. 

The  Prophet  Hahakkuk  fpeaks  of  his  Body^s  being 
over-born,  by  a  Senfe  of  the  Majefly  of  God,  Hab.  iii. 
16.  JVhen  I  heard^  my  Belly  trembled^  my  Lips  quivered 
Gt  the  Voice^  Rottennefs  entered  into  my  Bones.,  and  I 
trembled  in  my f elf  So  the  Pfalmifl  fpeaks  exprefly  of 
his  Flefh  trembling,  Pfal.  cxix.  120.  My  Fl/fh  tremhleth 
for  Fear  ef  thee. 

That  fuch  Ideas  of  God's  Glory,  as  ar,e  fometimes 
given  in  this  V/orld,  have  a  Tendency  to  overbear  the 
Body,  is  evident,  bccaufe  the  Scripture  gives  us  an 
Account,  that  tliis  has  fometimes  actually  been  the  Ef 

fed 


Part  IL  io  dijlinguijh  Affections.  53 

feci  of  thofe  external  Manifeftations  God  has  made  of 
;himfelf,  to  feme  of  the  Saints,  which  were  made  to  that 
End,  viz.  to  give  them  an  Idea  of  God's  Majefly  and 
Glory.  Such  Inilances  we  have  in  the  Prophet  Daniel^ 
and  the  Apoille  John,  Daniel  giving  an  Account  of 
aa  external  Reprefcntation  cf  the  Glory  of  Chrifb,  fays, 
Dan.  X.  8.  And  there  remained  no  Strength  in  me^  for  my 
Ccmelinefs  'was  turned  into  Corruption^  and  I  retained  no 
Strength,  And  the  Apoflle  John  giving  an  Account  of 
a  like  Manifeilation  made  to  him,  fays,  Rev.  i.  17. 
And  when  I  faw  him^  I  fell  at  his  Feet  as  dead.  'Tis  in 
vain  to  fay  here,  thefe  were  only  external  Manifeftations 
or  Symbols  of  the  Glory  of  Chrift,  which  thefe  Saints 
beheld :  For  though  it  be  true,  that  they  were  outward 
Reprefentations  of  Chrift's  Glory,  which  they  beheld 
with  their  bodily  Eyes;  yet  the  End  and  Ufe  of  thelc 
external  Symbols  or  Reprefentations,  was  to  give  to 
thefe  Prophets  an  Idea  of  the  Thing  reprefented,  and 
that  was  the  true  divine  Glory  and  Majefty  ofChrift, 
which  is  his  fpiritual  Glory ;  they  were  made  XM^  of  only 
as  Sigpiiications  of  this  fpiritual  Glory,  and  thus  un- 
doubtedly they  received  them,  and  improved  them, 
and  were  afFe6led  by  them.  According  to  the  End, 
for  which  God  intended  thefe  outward  Signs,  they  recei- 
ved by  them  a  great  and  lively  Apprehenfion  of  the 
real  Glory  and  Majeily  of  God's  Nature,  which  they 
were  Signs  of;  and  thus  were  greatly  affected,  their 
Souls  fw allowed  up,  and  their  Bodies  overborn.  And 
I  think,  they  are  very  bold  and  daring,  who  will  iay 
God  cannot,  or  fhall  not  give  the  like  clear  .and  affedingr 
Ideas  and  Apprehenfions  of  the  fame  real  Glory  and 
Majefly  of  his  Nature,  to  none  of  his  Saints,  without 
the  Intervention  of  any  fuch  external  Shadows  of  it. 

Before  I  leave  this  Head,  I  would  farther  obferve, 
that  'tis  plain  the  Scripture  often  makes  Ufe  of  bodily 
Effects,  to  exprefs  the  Strength  of  holy  and  fpiritual 

Affc6lion  *, 


54  What  are  no  Stgjts  Part.  II; 

Affections*,  fuch  2iS  trembling ^^  groaning ^-\  heing  fick^\ 
irying  out^^  panting^W  zwd.  fainting.^  Now  if  it  be  fup- 
pofed,  that  thele  are  only  figurative  Expreflions,  to 
reprefent  the  Degree  of  AfreClion;  yet  I  hope  all  will 
allow,  that  they  are  fit  and  fuitable  Figures  to  reprefent 
the  high  Degree  of  thofe  fpiritual  Affedlions,  which 
the  Spirit  of  God  makes  Ufe  of  them  to  reprefent. 
Which  I  don't  fee  how  they  would  be,  if  thofe  fpiritual 
Affections,  let  them  be  in  never  fo  high  a  Degree,  have 
no  Tendency  to  any  fuch  Things  ♦,  but  that  on  the  con- 
trary, they  are  the  proper  Effedls,  and  fad  Tokens  of  ^ 
faife  Affections,  and  the  Delufion  of  the  Devil.  I  can't 
think,  God  would  commonly  make  Ufe  of  Things 
which  are  very  alien  from  fpiritual  AffeCt ions,  and  arc 
fhrewd  Marks  of  the  Hand  of  Satan,  and  fmell  ftrong 
of  the  bottomlefs  Pit,  as  beautiful  Figures,  to  repre-  ^ 
fent  the  high  Degree  of  holy  and  heavenly  AffeCtions. 

III.  'Tis  no  Sign  that  AffeCtions  are  truly  gracious ; 
Affections,  or  that  they  are  not,  that  they  caufe  thofe 
who  have  themi,  to  be  fluent,  fervent  and  abundant,  in 
talking  of  the  Things  of  Religion. 

There  are  many  Perfons,  who  if  they  fee  this  in  others, 
are  greatly  prejudiced  againft  them--^  Their  being  fo 
full  of  Talk,  is  with  them,  a  fufficient  Ground  to  con- 
demn them,  as  Pharifees,  and  oftentatious  Hypocrites.' 
On  the  other  Hand,  there  are  many,  who  if  they  fee 
this  EffeCt  in  any,  are  very  ignorantly  and  imprudently 
forward,  at  once  to  determine  that  they  are  the  true 
Children  of  God,  and  are  under  the  faving  Influences  I 
of  his  Spirit,  and  fpeak  of  it  as  a  great  Evidence  of  a 
new  Creature :  They  fay  fucb  an  one's  Mouth  is  now 
epen^d:  He  ufed  to  he  Jlow  to  fpeak  ^  hut  now  he  is  full 
and  free:  He  is  free  now  to  open  his  Heart,  and  tell  his 
Experiences^  and  declare  the  Praifes   of  God\  it .  cornes 

from 

*'  Pfal.  cxix.  1 20.  Ezra  ix.  4.  Ifa.  Ixvi.  2,  5.  Hab.  iii.  16.  fRom. 
viii.  26.  X  Cant.  ii.  5.  and  v.  8.  §  Pfal.  Ixxxiv.  2.  i|Pfal  xxxviii.  : 
10.  and  xlii.  i.  ani  cxix,  131.  ^  Pral.  Ixxxiv.  z.  and  cxk.  81. 


^ART.  11.  to  di/iinguijh  Jfe£lions.  55 

ro'fn  him^  as  free  as  Water  from  a  Fountain^  and  the 
ike.  And  efpecially  are  they  captivated  into  a  confident 
ind  undoubted  Perfwafion  that  they  are  favingly  wrought 
apon,  if  they  are  not  only  free  and  abundant,  but  very 
lifedionate  and  earneft  in  their  Talk. 

But  this  is  the  Fruit  of  but  little  Judgment,  a  fcanty 

iind  ihort  Experience i  as  Events  do  abundantly  ihew ; 

find  is  a  Miftake  Perfons  often   can  run  into,  through 

.heir  truiling  to  their  ovv^n  Wifdom  and  Difcerning,  and 

Tiaking  their  own  Notions  their  Rule,  inflead  of  the 

[holy  Scripture.     Tho'  the  Scripture  be  full  of  Rules, 

aoth  how  we  ftiould  judge  of  our  own  State,  and  alfo 

low  we  fhould  be  condu6led  in  our  Opinion  of  others  -, 

|ret  we  have  no  where  any  Rule,  by  which  to  judge  our- 

elves  or  others  to  be  in  a  good  Eftate,  froni  any  fuch 

Effedl:  For  this  is  but  the  Religion  of  the  Mouth  and 

af  the  Tongue,  and  what  is  in  the  Scripture  reprefented 

by  the  Leaves  of  a  Tree,  which  tho'  the  Tree  ought 

not  to  be  without  them,  yet  are  no  where  given  as  an 

Evidence  of  the  Goodnefs  of  the  Tree. 

That  Perfons  are  difpofed  to  be  abundant  in  talking 
of  Things  of  Religion,  may  be  from  a  good  Caufe, 
and  it  may  be  from  a  bad  one.  It  may  be  becaufe  their 
Hearts  are  very  full  of  holy  Affe6lions;  for  out  of  tH, 
Ahundafrie  of  the  Hearty  the  Mouth  fpeaketb :  And  it  may 
be  becaufe  Perfons  Hearts  are  very  full  of  religious 
Affedion  which  is  not  holy ;  for  flill  out  of  the  Abun- 
dance of  the  Heart  the  Mouth  fpeaketh.  It  is  very 
much  the  Nature  of  the  AfFedlions,  of  whatever  Kind 
they  be,  and  whatever  Obje6ls  they  are  exercifed  about, 
if  they  are  ftrong,  to  difpofe  Perfons  to  be  very  much 
in  fpeaking  of  that  which  they  are  affefted  with  -,  and 
not  only  to  fpeak  much,  but. to  fpeak  very  earneftly  and 
fervently.  And  therefore  Perfons  talking  abundantly 
and  very  fervently  about  the  Things  of  Religion,  can 
be  an  Evidence  of  no  more  than  this,  that  they  are  very 
much  affe6led  with  the  Things  of  Religion  ^  but  this 
njay  be,  (as  ha?  been  already  ihcwn)  and  there  be  no 

Grace. 


56  What  are  no  Signs  Part  II 

Grace.     That  which   Men  are  greatly  affeded  with, 
while  the  high  AfFcclion  lails,  they  will   be   earneiUy 
engaged  about,  and  will  be  likely  to  fhew  that  Earneflnefs 
in  their  Talk  and  Behaviour  j  as  the  greater  Part  of  the 
Jews^  in  all  Judea  d^nd  Galilee ^  did  for  a  while,  about 
John  the   Baptift's  Preaching  and   Baptifm,  when  they 
were  willing  for  a  Seafon  to  rejoice  in  h's  Light:  A, 
mighty  ado  was  made  all  over  the  Land,  and  among  allJ 
Sorts  of  Perfons,  about  this  great  E^rophet  and  his  Mi-j.- 
niftry.     And  fo  the  Multitude  in  like  Manner,  often-i 
manifefled  a  great  Earneftnels,  and  mighty  Engagednefs 
of  Spirit,   in   every   Thing  that  was   external,    about 
Chrifl  and  his  Preaching  and  Miracles,  being  aftonijloed 
at  his  Do^rine^  anon  with  Joy  receiving  the  Word^  fol- 
lowing him,  Ibmetimes  Night  and  Day,  leaving  Meat, 
Drink  and  Sleep  to  hear  him-,  once  following  him  into 
the  Wildernefs,  failing  three  Days  going,  to  hear  him?;^ 
fometimes  crying  him  up  to  the  Clouds,  faying,  Never\ 
Man  j-pake  like  this  Man \  being  fervent  and  earnefl  in; 
what  they  faid.     But  what  did  thefe  Things  come  to,  in  ^ 
the  greater  Part  of  them  ? 

A  Perfon  may  be  over-full  of  Talk,  of  his  own  Ex-»^ 
periences;  commonly  falling  upon  it  everywhere,  and, 
in  all  Companies ;  and  when  it  is  fo,  it  is  rather  a  dark 
Sign  than  a  good  One.     As  a  Tree  that  is  over-full  of 
Leaves,  feldom  bears  much  Fruit:  And  as  a  Cloud, 
tho'  to  Appearance  very  pregnant  and  full  of  Water, 
if  it  brings  with  it  over  much  Wind,  feldom   affords 
much  Rain  to  the  dry  and  thirfty  Earth:  Which  very 
Thing  the  holy  Spirit  is  pleafed  feveral  Times  to  make 
Ufe  of,  to  reprefent  a  great  Shew  of  Religion  with  the  = 
Mouth,   without  anfwerable  Fruit  in  the  Life:  Prov. 
XXV.  14.  Who  fo  hoafteth  himfelf  of  a  falfe  Gift^  is  like 
Clouds  and  Wind  without  Rain,     And  the  Apoflle  Jude^'\ 
fpcaking  of  fome  in  the  primitive  1  imes,  that  crept  in 
unawares  among  the  Saints,  and  having  a  great  Shew  of 
Religion,  were  for  a  While  not  fufpedbed,  l^hefe  are 
Clouds  (lays  he)  without  Watcr^  carried  ^oHt  of  Winds, 

Jude 


Part  II.  to  dilimgui(h  Jffe5lions.  56 

I  Jude  V.  4  aiid  12.  And  the  Apoftle  Peter^  fpeaking  of 
i the  fame,  lays,  2  Pet.  ii.  ij.  Thefe  are  Clouds  without 
t  Water y  carried  with  a  Tempeft. 

Falfe  Affections,  if  they  are  equally  ftrong,  are  much 
more  forward  to  declare  themfelvcs,  than  true.     Becaufc 
I  'tis  the   Nature  of  falfe  Religion,  to  affedl  Shew  and 
jObfervation;  as  it  was  with  the  Pharifees.* 

j  IV.  'Tis  no  Sign  that  Affe£tions  are  gracious,  or  that 
ithey  are  otherwife,  that  Perfons  did  not  make  'em 
I  themfelves,  or  excite  them  of  their  of  their  own  Con- 
:  trivance,  and  by  their  own  Strength. 
i  There  are  many  in  thefe  Days,  that  condemn  all  Affec- 
itions  which  are  excited  in  a  Way  that  the  Subjedts  of 
iof  thqm  can  give  no  Account  of,  as  not  feeming  to 
i  be  the  Fruit  of  any  of  their  own  Endeavours,  or  the 
natural  Confequence  of  the  Faculties  and  Principles  of 
human  Nature,  in  fuch  Circumftances,  and  under  fuch 
; Means ;  but  to  be  from  the  Influence  of  fome  extrinfick 

and 


*  That  famous  experimental  Divine  Mr.  Shephard,  lays,  "  A 
**  Pharifee's  Trumpet  fhall  be  heard  to  the  Town's  End  ;  when  Sim- 
**  plicity  walks  thro'  the  Town  unfeen.  Hence  a  Man  will  fometimes 
*^  covertly  commend  himfelf  (and  myfelf  ever  comes  in)  and  tells  you 
**  a  long  Story  of  Converfion :  And  an  hundred  to  one  if  fome  Lie 
"  or  other  flip  not  out  with  it.  Why  the  fecret  meaning  is,  /  pray 
*'  admire  me.  Hence  complain  of  Wants  and  Weakneffes  ;  pray 
"  think  ivhat  a  broken-hearted  Chrifiian  I  am.'*^  Parab.  of  the  ten 
Virgins,  Parti.  Page  179,   180. 

And  holy  Mr.  Flanjel  fays  thus,  "  O  Reader,  if  thy  Heart  were 
"  right  with  God,  and  thou  didllnot  cheat  thyfelfwith  a  vain  Pro- 
**  fefTion,  thou  woui'fl  have  frequent  Bufmefs  with  God,  v/hich  thou 
**  would'ft  be  loth  thy  deareft  Friend,  or  the  Wife  of  thy  Bofom, 
**  fnould  be  privy  to.  Non  efi  Religio,  ubi  omnia  patent.  Religion 
**  doth  not  lie  open  to  all,  to  the  Eyes  of  Men.  Obferved  Duties 
*'  maintain  our  Credit ;  but  fecret  Duties  maintain  our  Life.  It  was 
**  the  faying  of  a  Heatheii,  about  his  fecret  Correfpondency  with  his 
"  Friend,  What  need  the  World  he  acquainted  ivifh  it  ?  Thou  and  I 
**  are  Theatre  e?2ough  to  each  other.  There  are  cnclofed  Pleafures  in 
"  Religion,  which  none  but  renewed  fpiritual  Souls  do  feelingly 
"  underftand."  //« Ws  Tcuch-Hone  of  Sincerity,  Chap.  JI.  Sed»  2. 

E 


5?  What  are  no  Signs  Part  IL 

and  fnpernatural  Power  upon  their  Minds.  How  greatly 
has  the  Dodrinc  of  the  inward  Experience  or  fenfiblc 
Perceiving  of  the  immediate  Power  and  Operation  of 
the  Spirit  of  God,  been  reproach'd  and  ridicul'd  by 
many  of  late.  They  fay  the  Manner  of  the  Spirit  of 
God,  is  to  co-operate  in  a  Client,  fecret  and  undifcern- 
able  Way,  with  the  Ufe  of  Means,  and  our  own  Endea- 
vours •,  fo  that  there  is  no  diftinguifliing  by  Senfe,  be- 
tween the  Influences  of  the  Spirit  of  God,  and  the  , 
natural  Operations  of  the  Faculties  of  our  own  Minds. 

And  it  is  true,  that  for  any  to  expedl  to  receive  the 
faving  Influences  of  the  Spirit  of  God,  while  they  neg- 
le6t  a  diligent  Improvement  of  the  appointed  Means  of 
Grace,  is  unreafonable  Prefumption.  And  to  expedt 
that  the  Spirit  of  God  will  favingly  operate  upon  their 
Minds,  without  the  Spirits  making  life  of  Means,  as 
fubfervicnt  to  the  Effedl,  is  enthufiailical.  'Tis  alfo 
undoubtedly  true,  that  the  Spirit  of  God  is  very  variovis 
in  the  Manner  and  Circumftances  of  his  Operations, 
and  that  fometimes  he  operates  in  a  Way  more  fecret 
and  gradual,  and  from  fmaller  Beginnings,  than  at 
others. 

But  if  there  be  indeed  a  Power,  entirely  difl'erent  from; 
and  bcivond  our  Power,  or  the  Power  of  all  Means  and; 
Inilruments,  and  above  the  Power  of  Nature,  which  is} 
requifice  in  order  to  the  Produ6tion  of  laving  Grace  in 
the  Heart,  according  to  the  general  ProfefTion   of  thc; 
Counrry  :  Then  certainly,  it  is  in  no  wife  unreafonable, 
to  fuppofe,  that  this  Effe6t  lliould  very  -frequently  be 
produced  after  fuch  a  Manner,  as  to  make  it  very  mani-  ■ 
fed,  apparent,  and  fenfible  that  it  is  fo.     If  Grace  bei 
indeed  ov/ing  to  the  powerful  and  efficacious  Operation  i 
of  an  cx'criniick  Agent,  or  divine  Efficient  out  of  our-| 
felves,  v/hy  is  it  unreafonable  to  fuppofe,  it  ffiould  feem 
to  be  f ;  to  them   who   are  the  Subje^ls  of  it?  Is  it  a 
f' range  Hiins^.  that  it  fhould  feem  to  be  as  it  is  ?  When 
Grace  in   the  Heart,  indeed  is  not   produced   by  our 
Strenp:th.  ncr  is  the  Effect  of  the  natural  Power  of  our 

own 


Part  II.  to  dijlinguijh  Affediions.  59 

own  Faculties,  or  any  Means  or  Inftruments,  but  is 
properly  the  Workmanlhip  and  Produdlion  of  the  Spirit 
of  the  Almighty,  is  it  a  ftrange  and  unaccountable 
Thing,  that  it  fhould  feem  to  them  who  are  Subjedts  of 
it  agreeable  to  Truths  and  not  right  contrary  to  Truth; 
fo  that  if  Perfons  tell  of  Effedls  that  they  are  confcious 
to  in  their  own  Minds,  that  feems  to  them  not  to  be 
from  the  natural  Power  or  Operation  of  their  Minds, 
but  from  the  fupernatural  Power  of  fome  other  Agent, 
it  fhould  at  once  be  looked  upon  as  a  fure  Evidence,  of 
their  being  under  a  Delufion,  becaufe  Things  feem  to 
them  to  be  as  they  are?  For  this  is  the  Objedlion  which 
is  made:  'Tis  look'd  upon  as  a  clear  Evidence  that  the 
Apprehcnfions  and  Affedlions  that  many  Perfons  have, 
are  not  really  from  fuch  a  Caufe,  becaufe  they  feem  to 
them  to  be  from  that  Caufe :  They  declare  that  what 
they  are  confcious  of  feems  to  them  evidently  not  to  be 
from  themfelves,  but  from  the  mighty  Power  of  the  Spi- 
rit of  God;  and  others  from  hence  condemn  them,  and 
determine  what  they  experience  is  not  from  the  Spirit  of 
God,  but  from  themfelves,  or  from  the  Devil.  Thus 
unreafonably  are  Multitudes  treated  at  this  Day,  by  their 
Neighbours. 

If  it  be  indeed  fo,  as  the  Scripture  abundantly  teaches, 

that  Grace  in  the  Soul  is  fo  the  EfFe6l  of  God's  Power, 

that   it  is  fitly   compared  to   thofe   Eftedls,  which  are 

fartheft  from  being  owing  to  any  Strength  in  the  Subjedt, 

fuch  as  a  Generation^  or  a  being  begotten^  and  Refurre^iion^ 

or  a  being  rvjed  from  the  Dead^  and  Creaticr.^  or  a  being 

I  brought  out  cf  nothing  into  Beings  and  that  it  is  an  EiTe(5c 

I  wherein  the  mighty  Power  of  God  is   greatly  glorified, 

I  and  the  exceeding  Greatnefs  of  his  Power  is  manifefted*,* 

i  then  what  Account  can  be  given  of  it,  that  the  Almighty, 

in  fo  great  a  Work  of  his  Power,  fliould   fo  carefully 

hide  his  Power,  that  the  Subjects  of  it  fliould  be  able  to 

difcern  nothing  of  it  ?  Or  what  Reafon  or  Revelatioii 

E  2  have 

*'  Eph.  i.  17,   18,   19,   2Q, 


6o  What  are  no  SIgni  Part.  If. 

have  any  to  determine  that  he  does  ib?  If  we  may  judgcr 
by  the  Scripture,  this  is  not  agreeable  to  God's  Manner,^ 
in   his   Operations  and  Difpenfations^  but  on  the  con- 1 
trary,  'tis  God's  Manner,  in  the  great   Works  of  his»3 
Power  and  Mercy,  which  he   works  for  his  People,  tav 
order  Things  fo,  as  to  make  his  Hand  vifiblc,  and  his-j 
Power  ccnlpicuous,    and  Men's  Dependance   on  hini- 
moft  evident,  that  no  Flefh  fhould  glory  in  his  Prefence,* 
that  God  alone  miglit  be  exalted,f  and  that  the  Excel--, 
lency  of  the  Power  might  be  of  God  and  not  of  Man,  J 
and  that   Chrift's  Power  might   be  manifefled  in   our 
Weaknefs,§  and  none  might  fay,  mine  own  Hand  hath 
faved  me.  II     So  it  was  in  moft  of  thofe  temporal  Salva- 
tions which  God  wrought  for  Ifrael  of  old,  which  were 
Types  of  the  Salvation  of  God's  People  from  tlieirfpi- 
ritual  Enemies.     So  it  was  in  the  Redemption  of  Ifraely 
fiom  their  Egyptian  Bondage -^  he  redeem'd  them  with  a 
ftrong  Hand,  and  an  outflretched  Arm ;  and  that  his 
Power  might  be  the  more  confpicuous,  he  fuffer'd  Ifrael 
lirft  to  be  brought  into  the  moft  helplefs  and  forlorn 
Circumftances.     So  it  was  in  the  great  Redemption  by 
Gideon-^  God  would  have  his   Army   diminifhcd   to  a 
Handful,  and  they  withoutany  other  Arms  than  Trum-  . 
pets,  and  Lamps,  and  earthen  Pitchers.     So  it  was  in 
the  Deliverance  of  Ifrael  from  Goliath^  by  a  Stripling, 
with  a  Sling  and  a  Scone.     So  it  was  in  that  great  Work 
of  God,  his  calling  the    Gentiles^  and  converting  the 
heathen  Worlds  after  Chrift's  Afcenfion-,  affer  that  the 
"World  by  Wlfdom  knew  not  God,  and  all  ^he  Endea- 
vours of  Philofophers  had  proved  in   vain,  for   many 
Ages,  to  reform  the  World,  and  it  was  by  every  Things 
become  abundantly  evident  that  the  World  was  utterly  , 
helplefs,  by  any  Thing  elfe,  but  the  mighty  Power  of 
God.     And  fo  it  was   in  moft   of  che  Converfions  of 
particular  Perfons.  we  have  an    Account  of    in   the 

Hiftory 


*   I  Cor,  i.  27,  28,  29.      t  Ifai.  ii.  1 1, 17.      X  z  Cor.  iv.  7. 

%  Cor.  xii.  9.     jl  Judg.  vii.  2. 


Part  IL  to  dijiinguijh  Affecilom,  -61 

Hiflory  of  the  New  Teflament:  They  were  not  wrought 
on  in  that  filent,  fecret,  gradual  and  infenfible  Manner, 
which  is  now  infifted  on-,  biitv/ith  thofemanifefl:  Eviden- 
ces of  a  fnpernatural  Power,  wonderfully  and  fuddenly 
caufing  a  great  Change,  which  in  tl^efe  Days  are  looked 
upon  as  certain  Signs  of  Delufion  and  Enthufiaim, 

The  Apoftle,  in  Eph.  i.  18,  19,  fpeaks  of  God's  en- 
lightninor.the  Minds  of  Chriftians,  and  fo  brino-ing;  them 
to  believe  in  Chrifr,  to  the  End,  \\\2iX.  xht^  might  know  xkx^ 
exceeding  Greatnefs  of  his  Power  to  them  who  believe. 

The  Words  are,  1'he  Eyes  of  your  Underftanding  being 
enlightned^  that  ye  may  know  what  is  the  Hope  of  his 
Callings  and  what  the  Riches  of  the  Glory  of  his  Inheri- 
tance in  the  Saints^  and  what  is  the  exceeding  Greatnefs  of 
his  Power  to  us-ward^  who  believe^  according  to  the  Work- 
ing of  his  mighty  Power ^  &c.  Now  when  the  Apoftle 
fpeaks  of  their  being  thus  the  rubjefts  of  his  Power, 
in  their  enlightning  and  effedual  Calluig,  to  the  End 
.that  they  might  know  what  his  mighty  Power  was  to 
them  who  believe,  he  can  mean  nothing  eife,  than  that 
ihey  might  know  by  Experience,  But  if  the  Saint  know 
this  Power  by  Experience,  then  they  feel  it,  and  difcerxi 
it,  and  are  confcious  of  it^  as  fenhbly  diftinguiftiable 
-from  the  natural  Operations  of  their  own  Minds  which 
is  not  agreeable  to  a  Notion  of  God's  operating  fo 
fecretly,  and  undifcernably,  that  it  can't  be  known  that 
they  are  the  Subjedts  of  the  Influence  of  any  extrinfick 
Power  at  all,  any  .otherwife  than  as  they  may  argue  it 
from  Scripture  AfTertions-,  which  is  a  different  Thing 
from  knowing  it  by  Experience. 

So  that  it  is  very  unreafonable  and  unfcriptural,  to 
determine  that  Affections  are  not  from  the  gracious  Ope-- 
rations  of  God's  Spirit,  becaufe  they  are  fenfibly  norfrora 
the  Perfons  themfeives^  that  are  the  Subjeds  of  them. 

On  the  other  Hand,  it  is  no  Evidence  that  Affeftions 
are  gracious,  that  they  are  not  purpolely  produced  by 
thofe  who  are  the  Subjeds  of  them,  or  that  they  arife 
in  their  Minds  in  a  Manner  they  f  an't  account  for. 

There 


62  TPbat  are  no  Signs  Part.  H, 

There  arc  fomc  who  make  this  an  Argument  in  their 
own  Favour,  when  fpeaking  of  what  they  have  expe- 
rienced,  they  fay,  "•  I  am  fure  I  did  not  make  it  my- 
"  felf :  It  was  a  Fruit  ot  no  Contrivance  or  Endeavour 
"  of  mine-,  it  came  when  1  thought  nothing  of  it;  if  I 
*'  might  have  the  World  for  it,  I   can't  make  it  again 
*'  when  1  pleafe."   And  hence  they  determine,  that  what 
they  have  experienced,  muft  "be  from  the  mighty  In- 
fluence of  the  Spirit  of  God,  and  is  of  a  faving  Nature; 
but  very  ignorantly,  and  without  Grounds.     What  they 
have  been  the  Subje6ls   of,  may  indeed,  not  be  from 
themfelves  diredlly,  but  may  be  from  the  Operation  of 
an  invifible  Agent,  fome  Spirit  befides  their  own :  But 
it  does  not  thence  follow,  that  it  was  from  the  Spirit  of 
God.     There  are  other  Spirits  who  have  Influence  o 
the  Minds  of  Men,  befides  the  Holy  Ghofl.     We  an 
direded  not  to  believe  every  Spirit,  but  to  try  the  Spi 
rits,  whether  they  be  of  God.     There  are  many  falfi 
Spirits,  exceeding  bufy  with  Men,  who  often  transform' 
themfelves  into  Angels  of  Light,  and  do  in  many  won 
derful  Ways,  with  great  Subtilty  and  Power,  mimic 
the  Operations  of  the  Spirit  of  God.     And  there  a 
many  of  Satan's   Operations,  which  are  very  dillin- 
guifliable  from  the  voluntary  Exercifes  of  Men's  ow 
Minds.     They  are  fo,  in  thofe  dreadful  and  horrid  Sug 
geflions,  and  blafphemous  Injections  with  which  he  fol-l 
lows  many  Perfons ;  and  in  vain  and  fruitlefs  Frightii, 
and  Terrors,  which  he  is  the  Author  of.      And  the: 
Power  of  Safan  may  be  as  immediate,  and  as  evident  ia- 
falfe  Comforts  and  Joys,  as  in  Terrors  and  horrid  Sug- 
geflions ;  and  oftentimes  is  fo  in  Fad.     'Tis  not  in  Men's 
Power  to  put  themfelves  into   fuch  Raptures,  as  the: 
jinabaptifts  in  Germany^  and  many  other  raving  Enthu- 
fiafts  like  them,  have  been  the  Subje6ts  of. 

And  befides,  it  is  to  be  confidered,  that  Perfons  may 
have  thofe  Imprcfiions  on  their  Minds,  which  may  not 
be  of  their  own  producing,  nor  from  an  evil  Spirit, 
but  from  the  Spirit  of  God,  and  yet  not  be  from  any 

faving, 


Part.  IL  to  difitnguijfj  Jfedilom.  63 

faving,  but  a  common  Influence  of  the  Spirit  of  God: 
And  the  Subjedls  of  fuch  ImprelTions,  may  be  of  the 
Number  of  thofe  we  read  of,  Heb.  vi.  4,  5.  T!hat  are 
once  enlightened^  and  tafie  of  the  heavenly  Gift^  and  are 
made  Partakers  of  the  Holy  Ghoft^  and  tafie  the  good 
Word  of  God^  and  the  Pozver  of  the  World  to  come ;  and 
yet  may  be  wholly  unacquainted  with  thofe  better  Things 
that  accompany  Salvation^  fpokenof  ver,  9. 

And  where  neither  a  good  nor  evil  Spirit  have  any 
immediate  Hand,  Perfons,  efpecially  fuch  as  are  of  a 
weak  and  vapoury  Habit  of  Body,  and  the  Brain  weak, 
and  eafily  fufceptive  of  Impreflions,  may  have  ll.  an^e 
Apprehenfions  and  Imaginations,  and  ftrong  AiTe6lions 
attending  them,  unaccountably  arifmg,  which  are  not 
voluntarily  produced  by  themfelves.  We  lee  that  fuch 
Perfons  are  liable  to  fuch  ImprefTions,  about  temporal 
Things ;  and  there  is  equal  Reafon,  why  they  Ihould 
about  fpiritual  Things,  hsz  Perfon  who  is  alleep,  has 
Dreams,  that  he  is  not  the  voluntary  Author  of;  fo  may 
fuch  Perfons,  in  like  Manner,  be  the  Subjeds  of  invo- 
luntary ImprefTions,  when  they  are  awake. 

V.  *Tis  no  Sign  that  religious  Affeftlons  are  truly  holy 
and  fpiritual,  or  that  they  are  not,  that  they  come  with 
Texts  of  Scripture,  remarkably  brought  to  the  Mind. 

'Tis  no  Sisrn  that  AfFedions  are  not  gracious,  that 
they  are  occafioned  by  Scriptures  fo  commg  to  Mind ; 
provided  it  be  the  Scripture  itfelf,  or  the  Truth  which 
the  Scripture  fo  brought  contains  and  teaches,  that  is  the 
Foundation  of  the  Affedlion,  and  not  merely  or  mainly  the 
fydden  and  unufual  Manner  of  its  coming  to  the  Mind. 

But  on  the  other  Hand,  neither  is  it  any  Sign  that 
Affedlions  are  gracious,  that  they  arife  on  Occafion  of 
Scriptures  brought  fuddenly  and  wonderfully  to  the 
Mind ;  whether  thofe  Affections  be  Fear,  or  Plope,  Joy, 
or  Sorrow,  or  any  other.  Some  feem  to  look  upon  this, 
a  good  Evidence  that  their  Afiedtions  are  faving  ^ 
efpecially  if  the  Affedlions  excited  are  Hope  or  Joy, 

or 


64  What  are  no  Signs  Part  II. 

or  any  other  which  are  plcafing  and  delightful.  They 
will  mention  it  as  an  Evidence  that  all  is  right^ 
that  their  Experience  came  with  tbi  Word^  and 
will  fay,  "  There  were  fuch  and  fuch  fweet  Promifes 
"  brought  to  my  Mind:  They  came  fuddenly,  as  if 
'•  they  were  fpoke  to  me :  I  had  no  Hand  in  bringmg 
"  fuch  a  Text  to  my  own  Mind:  I  was  not  thinking  of 
"  any  Thing  leading  to  it-,  it  came  all  at  once,  fo  that 
*'  I  was  furprifed.  I  had  not  thought  of  it  a  long  Time 
*'  before;  I  did  not  know  at  firft  that  it  was  Scripture ; 
*'  I  did  not  remember  that  ever  1  had  read  it."  And  it 
may  be,  they  will  add,  "  One  Scripture  came  flowing  in 
"  after  another,  and.fo  Texts  all  over  the  Bible,  the 
''  moll  fweet  and  pleafant,  and  the  moft  apt  and  fuita- 
"  ble,  which  could  be  devifed ;  and  filled  me  full  as 
*'  I  could  hold:  I  could  not  but  ftand  and  admire: 
*'  The  Tears  flow'd;  I  was  full  of  Joy,  and  could  not 
*'  doubt  any  longer."  And  thus,  they  think  they  have 
undoubted  Evidence,  that  their  i\  ffedtions  muft  be  from 
God,  and  of  the  right  Kind,  and  their  State  good:  But 
without  any  Manner  of  Grounds.  How  come  they  by 
any  fuch  Rule,  as  that  if  any  AfFedlions  or  Experiences 
arife  with  Promifes,  and  comfortable  Texts  of  Scrip- 
ture, unnaccountably  brought  to  Mind,  without  their 
Recollection,  or  if  a  great  Number  of  fweet  Texts  fol- 
low one  another  in  a  Chain,  that  this  is  a  certain  Evidence 
their  Experiences  are  faving  ?  Where  is  any  fuch  Rule 
to  be  found  in  the  Bible,  the  great  and  only  fure  Direc- 
tory in  Things  of  this  Nature? 

What  deceives  many  of  the  lefs  underilanding  and 
confiderate  Sort  of  People,  in  this  Matter,  feems  to  be 
this;  That  the  Scripture  is  the  Word  of  God,  and  has 
nothing  in  it  which  is  wrong,  but  is  pure  and  perfe6t : 
And  therefore,  thofe  Experiences  which  come  from  the 
Scripture  muft  be  right.  But  then  it  Ihould  be  confi- 
dered,  Affedions  may  arife  on  occafion  of  the  Scripture, 
and  not  properly  come  from  the  Scripture,  as  the  ge- 
nuine Fruit  of  the  Scripture,  and  by  a  right  Ufe  of  it; 

but 


^Part.  II.  to  diftinguijl:  j^ffeBiom,  65 

but  from  an  Abufe  of  it.  All  that  can  be  argued  from 
the  Purity  and  Perfection  of  the  Word  of  God,  with 
Refped  to  Experiences,  is  this,  that  thofe  Experiences 
which  are  agreeable  to  the  Word  of  God,  arc  right,  and 
can't  be  otherwife-,  and  not  that  thofe  Atfedtions  mufl 
be  right,  which  ari.e  on  Occafion  of  the  Word  of  God 
coming  to  the  iVJind. 

What  Evidence  is  there  that  the  Devil  can't  bring 
Texts  of  Scripture  to  the  Mind,  and  mifapply  them^ 
to  deceive  Ferfons  ?  There  feems  to  be  nothing  in  this 
which  exceeds  the  Power  of  Satan.  'Tis  no  Work  of 
fnch  mighty  Power,  to  bring  Sounds  or  Letters  to  Per- 
fons  Minds,  that  we  have  any  Reafon  to  fuppofe 
nothing  fhort  of  Ominipotence  can  be  fufficient  for  it. 
li  Satan  has  Power  to  bring  any  Words  or  Sounds  at  all 
to  Perfons  Minds,  he  may  have  Power  to  bring  Words 
contained  in  the  Bible,  There  is  no  higher  Sort  of  Power 
required  in  Men,  to  make  the  Sounds  which  cxprefs  the 
Words  of  a  Text  of  Scripture,  than  to  m.ake  the  Sounds 
which  exprefs  the  Words  of  an  idle  Story  or  Song.  And  fo 
the  fame  Power  in  Satan^y^mch.  is  fufficient  to  renew  one  of 
thofe  Kinds  of  Sounds  in  the  Mind,  is  fufficient  to  renew 
the  other:  The  different  Signification,  which  depends 
wholly  on  Cuftom,  alters  Aot  the  Cafe,  as  to  Ability  to 
make  or  revive  the  Sounds  or  Letters.  Gr  will  any 
fuppofe,  that  Texts  of  Scripture  are  fuch  fjcred  Things, 
that  the  Devil  durft  not  abufe  them,  nor  touch  them  ? 
In  this  alfo  they  are  miftaken.  He  who  was  bold  enough 
to  lay  hold  on  Chrift  himfelf,  and  carry  him  hither  and 
thither,  into  the  Wildernefs,  and  into  an  high  Moun- 
tain, and  to  a  Pinnacle  of  the  Temple,  is  not  afraid  to 
touch  the  Scripture,  and  abufe  that  for  his  own  Purpo- 
fes  :  As  he  fhev/d  at  the  fame  Time  that  he  was  fo  bold 
with  Chrift,  he  then  brought  one  Scripture  and  another, 
to  deceive  and  tempt  hixm.  And  if  Satan  did  prefume, 
and  was  permitted,  to  put  Chrift  himfelf  in  Mind  of 
Texts  of  Scripture  to  tempt  Him^  what  Reafon  have 
we  to  determine,  that  he  dare  not,  or  wiUfriot  be  per- 
mitted 


I 


66  What  are  no  Signs        Part.  II, 

mitted,  to  put  wicked  Men  In  Mind  of  Texts  of  Scrip- 
ture, to  tempt  and  deceive  them?  And  if  Satan  may 
thus  abufe  one  Text  of  Scripture,  fo  he  may  another. 
It's  being  a  very  excellent  Place  of  Scripture,  a  comfort* 
able  and  precious  Promife,  alters  not  the  Cafe,  as  to 
his  Courage  or  Ability.  And  if  he  can  bring  one  com- 
fortable Text  to  the  Mind,  fohe  may  a  Thoufand;  and' 
may  choofe  out  fuch  Scriptures  as  tend  moft  to  ferve 
hisPurpofe;  and  may  heap  up  Scripture  Promifes,  ten- 
ding, according  to  the  perverfe  Application  he  makes  o£] 
them,  wonderfully  to  remove  the  rifmg  Doubts,  and  t 
confirm  the  falfc  Joy  and  Confidence  of  a  poor  deluded 
Sinner. 

We  know  the  Devil's  Inflruments,  corrupt  and  here- 
tical Teachers,  can  and  do  pervert  the  Scripture,  to 
their  own  and  others  Damnation;  ^Pet,m.l6.  We  fee 
they  have  the  free  Ufe  of  Scripture,  in  every  Part  of  it : 
There  is  no  Text  fo  precious  and  facred,  but  they  are 
permitted  to  abufe  it,  to  the  eternal  Ruin  of  Multitudes 
of  Souls:  And  there  are  no  Weapons  they  make  Ufe  of 
with  which  they  do  more  Execution.  And  there  is  no 
Manner  of  Reafon  to  determine,  that  the  Devil  is  not 
permitted  thus  to  ufe  the  Scripture,  as  well  as  his  Inflru 
ments.  For  when  the  latter  do  it,  they  do  it  as  his 
Inftrumcnts  and  Servants,  and  through  his  Inftigation 
and  Influence :  And  doubtlefs  he  does  the  fame  he  infti- 
gates  others  to  do :  The  Devil's  Servants  do  but  follow 
their  Mafler,  and  do  the  fame  Work  that  he  does 
himlclf. 

And  as  the  Devil  can  abufe  the  Scripture,  to  deceiv 
and  dcftroy  Men,  fo  may  Men's  own  Folly  and  Corrupt 
tions,  as  well.  The  Sin  which  is  in  Men,  adts  like  it's 
Father.  Men's  own  Hearts  are  deceitful  like  the  Devil, 
and  ufe  the  fame  Means  to  deceive. 

So  that  'tis  evident,  that  Perfons  may  have  high  Af- 
fedtions  of  Hope  and  Joy,  arifmg  on  Occafion  of  Texts 
of  Scripture,  yea  precious  Promifes  of  Scripture  coming 
fuddenly  an4*remarkably  to  their  Minds,  as  though  they 

were 


Part  II.  to  dijlinguipo  AffeBiom*  67 

were  fpoke  to  them,  yea  a  great  Multitude  of  fuch 
Texts,  foliowing  one  another  in  a  wonderful  Manner, 
and  yet  all  this  be  no  Argument  that  thefe  AfFe6lions  arc 
divine,  or  that  they  are  any  other  than  the  Effedts  of 
Satan's  Delufions. 

And  I  would  further  obfervc,  that  Perfons  may  have 
raifcd  and  joyful  Affedlions,  which  may  come  with 
the  Word  of  God,  and  not  only  fo,  but  from  the  Word, 
and  thofe  Affe(5tions  not  be  from  Satan^  nor  yet  pro- 
perly from  the  Corruptions  of  their  own  Hearts,  but 
from  fome  Influence  of  the  Spirit  of  God  with  the  Word, 
and  yet  have  nothing  of  the  Nature  of  true  and  faving 
Religion  in  them.  Thus  the  flony  Ground  Hearers  had 
great  Joy  from  the  Word ;  yea,  which  is  reprefented  as 
■arifmg  from  the  Word,  as  Growth  from  a  Seed ;  and 
their  Affections  had,  in  their  Appearance,  a  very  great 
and  exa6l  Refemblance  with  thofe  reprefented  by  the 
Growth  on  the  good  Ground,  the  Difference  not 
appearing,  till  it  was  difcovered  by  the  Conlequences, 
in  a  Time  of  Trial:  And  yet  there  was  no  faving  Reli- 
gion in  thefe  Affedlions.* 

VI.  'Tis  no  Evidence  that  religious  Affections  arc 
faving,  or  that  they  are  otherwife,  that  there  is  an  Ap- 
pearance of  Love  in  them. 

There  are  no  profefTing  Chriftians  who  pretend,  that 
this  is  an  Argument  againft  the  Truth  and  faving 
Nature  of  religious  Affections.  But  on  the  other  Hand, 
there  are  fome  who  fuppofe,  it  is  a  good  Evidence  that 
Affections  are  from  the  fanCtifying  and  faving  Influences 
of  the  Holy  Ghofl.  Their  Argument  is,  that  Satan 
cannot  love\  this  AfleCtion  being  direCtly  contrary  to  the 
^  Devil 


*  Mr.  Stoddardy  in  his  Guide  to  Chrijfj  fpeaks  of  it  as  a  common 
Things  for  Perfons  while  in  a  natural  Condition,  and  before  they 
have  ever  truly  accepted  of  Chrijly  to  have  Scripture  Profnijh  come  to 
them,  WiX.)\a  great  deal  of  Refrejhing',  which  they  take  as  Tokens  ef 
Cod's  Lorue^  and  hope  that  God  has  accepted  them  ;  and  fo  are  confident 
®f  their  good  Eilate.     Page  8,  9.     ImpreiTion  ^^;//zi?  1735.  ^ 


68  Wha^  are  m  Signs  Part  II, 

Devil,  whofe  very  Nature  Is  Enmity  and  Malice.     And 
it  is  true,  that  nothing  is  more  excellent,  heavenly  and 
divine  than  a  Spirit  of  true  Chriflian  Love  to  God  and 
Men:  'Tis  more  excellent  than  X;^^Wf^^^,  or  Propbecyy 
or  Miracles,  or  /peaking  with  the  Tongue  of  Men  and 
Angels.     'Tis  the  Chief  of  the  Graces  of  God's  Spirit, 
and  the  Life,  Efience  and  Sum  of  all  true  Religion; 
and  that  by  which  we  are  moft  conformed  to  Heaven, 
and  moll  contrary  to  Hell  and  the  Devil.     But  yet  it  is 
ill  arguing  from  hence,  that  there  are  no  Counterfeits  of 
it.  It  may  be  obferved,  that  the  more  excellent  any 
Thing   is,  the   more  will   be  the  Counterfeits   of  it. 
Thus  there  are  many  mare  Counterfeits  of  Silver  and 
Gold,  than  of  Iron  and  Copper:  Txicre  are  many  falfe 
Diamonds  and  Rubies,  but  who  goes  about  to  counter- 
feit common  Stones  ?  Tho'  the  more  excellent  Things 
are,  the  more  difficult  it  is  to  make  any  Thing  that  fhall 
be  like  them,  in  their   effential  Nature  and  internal  jj 
Virtue;  yet  the  more  manifold  will  the  Counterfeits  be, 
and  the  more  will  Art  and  Subtilty   be  exercifed  and 
difplayed,  in  an  exad  Imitation  of  the  Outward  Appear- 
ance.  Thus  there  is  the  greateft  Danger  of  being  cheated 
in  buying  of  Medicines  that  are   mofl  excellent  and 
fovereign,  tho'  it  be  mofl  difficult  to  imitate  them,  with 
any  Thing   of  the  like  Value  and  Virtue,  and  their 
Counterfeits  are  good  for  nothing  when  we  have  them. 
So  it  is  with  Chriflian  Vertues  and  Graces ;  the  Subtilty 
of  Satan,  and  Men's  deceitful  Hearts,  are  wont  chiefly 
to  be  exercifed  in  counterfeiting  thofe  that  are  in  higheft 
Repute.     So  there  are  perhaps  no  Graces  that  have  more 
Counterfeits   than   Love  and  Humility;    thefe  being 
Vertues  wherein  the  Beauty  of  a  true   Chriflian  does 
efpecially  appear.  • 

But  with  Refpe6l  to  Love ;  it  is  plain  by  the  Scripture, 
that  Perfons  may  have  a  Kind  of  religious  Love,  and 
yet  have  no  faving  Grace.  Chrifl  fpeaks  of  many  pro- 
feffing  Chriflians  that  have  fuch  Love,  whofe  Love  will 
not  continue,  and  fo  fhall  fail  of  Salvation,  Matth.  xxiv, 


12 


Part.  II.  to  dijlhguijlj  JffeBions,  6^ 

[2,  13.  And  hecaufe  Iniq^uity  Jloall  abound^  the  Love  of 
many  Jhall  wax  cold.  But  he  that  jhall  endure  unto  the 
End^  the  fame  Jhall  be  faved.  Which  latter  Words  plainly 
ihew,  that  thofc  fpoken  of  before,  whofe  Love  fhould  not 
endure  to  the  End^  but  wax  cold^  fhonld  not  be  faved. 

Ferfons  may  feem  to  have  Love  to  God  and  Chrifl, 
yea  to  have  very  ftrong  and  violent  Affedlions  of  this 
Nature,  and  yet  have  no  Grace.  For  this  was  evidently 
the  Cafe  with  many  gracelefs  JewSy  fuch  as  cried  Jefus 
up  fo  high,  following  him  Day  and  Night,  v/ithout 
Meat,  Drink  or  Sleep ;  fuch  as  faid^L^r^^,  I  will  follow 
thee  whitherfoever  thou  goeji^  and  cried,  Hcfannn^  to  the. 
Son  of  David.-f 

The  Apofyi  feems  to  intimate,  that  there  were  many 
in  his  Days,  who  had  a  counterfeit  Love  to  Chrifl,  in 
Eph.  vi.  24.  Grace  be  with  all  them  that  love  the  Lord^ 
Jefus  Chriji  in  Sincerity.  The  lafl  Word,  in  the  Origi- 
nal, Cigm^Gs  in  Incorruption-f  which  fhews  that  the  Apo- 
flle  was  fcnfible  that  there  were  many  who  had  a  Kind  of 
Love  to  Chrill,  v/hofe  Love  was  not  pure  and  fpiritual. 

So  alfo  Chriftian  Love  to  the  People  of  God  may  be 
counterfeited.  'Tis  evident  by  the  Scripture,  that  there 
may  be  itrong  Affe6tions  of  this  Kind,  without  favino- 
Grace;  as  there  were  in  the  Galatians  towards  the  Apoftle 
Pam\  when  they  were  ready  to  pluck  out  their  Eyes  and 
give  them  to  him;  altho' the  Apoftle  exprefles  his  Fear 
that  their  Affedtions  were  come  to  nothing,  and  that  he 
hid  bellowed  upon  them  Labour  in  vain,  Gal.iv.  1 1, 15 

VII.  Perfons  having  rehgiousAffeftions  of  many  Kinds 
accompanying  one  another,  is  not  fufficient  to  determine 
whether  they  have  any  gracious  AfFedions  or  no. 
Tho^ 

t  Agreeable  to  this,  Mr.  Stoc/i/ard oUerveSy  in  his  Gui^e  to  Chrifi, 
That  Ibme  Sinners  >^^z;f  Pangs  of  Jfe^icn,  and  gi'~je  an  Account  that 
they  find  a  Spirit  of  Lo^oe  to  God,  and  of  their  aiming  at  the  Glory  of  God ^ 
ha-jing  that  'which  has  a  great  Refe?nblance  of  fanjing  Grace,  and  that 
fometi?nes  their  canmon  Affe^ions  are  Jf ranger  than  Jawing.  And  fup- 
pofcs  that  fometimes  natural  Men  may  have  fuch  n^nolsnt  Pangs  of 
falfe  Affedion  to  Gcd,  that  they  may  think  themfihes  'luilling  to  be 
damned.     Page  21,  and  65, 


70  What  are  no  Signs  Part  IL 

Though  falfe  Religion  is  wont  to  be  maimed  and 
monilrous,  and  nor  to  have  that  Entirenefs  and  Symme- 
try of  Parts,  which  is  to  be  feen  in  true  Religion ;  yet 
there  may  be  a  great  Variety  of  falfe  Affedions  together, 
that  may  refemble  gracious  Affedlions. 

'Tis  evident,  that  there  are  Counterfeits  of  all  Kinds 
of  gracious  Affedions  -,  as  of  Love  to  God^  and  Love  to 
the  Brethren^  as  has  been  jufl:  now  obferved;  fo  of  god- 
ly Sorrow  for  Sin^  as  in  Pharaoh^  Saul^  and  Ahab,  and 
the  Children  of  Ifrael  m  the  Wildernefs-,  Exod.  ix.  27. 
I  Sam,  xxiv.  16,  17.  and  xxvi.  21.  i  Kings  xxi.  27. 
Numb.  xtv.  39,  40.  and  of  th€  Fear  of  God^  as  in  the 
Samaritans^  loho  feared  the  Lord.,  and  fermd  their  own 
Gods  at  the  fame  Time;  2  Kings  xvii  32*33.  andthofe 
Enemies  of  God  we  read  of  Pfal.  Ixvi.  3.  who  through 
the  Greatnefs  of  God's  Power.,  fubmit  themfelves  to  him^ 
or,*  as  it  is  in  the  Hebrew,  lie  unto  him.,  i.  e.  yield  a 
counterfeit  Reverence  and  Submiflion-,  fo  of  a  gracious 
Gratitude.,  as  in  the  Children  of  Ifrael^  who  fang  God's 
Praife  at  the  red  Sea,  Pfal.  cvi.  12.  'a,nd  Na  a  man  the 
Syrian^  after  his  miraculous  Cure  of  his  Leprofy,  2  Kings 
V.  15,  &c. 

So  of  fpiritual  Joy.,  as   in  the  flony-ground  Hearers 
Matth.  xiii.  20.  and  particularly  many  of  John  the  Bap4 
tiflh   Hearers,  John   v.  '^^,    So  of  Zeal,  as  in  Jehu.,  2 
Kings  X.  1 6.  and  in  Paul  before  his  Converfion,  Gal,  i. 
14.  Phil.  ill.  6,  and  the  unbelieving  Jews,  J^s  xxu.  ^,_, 
Rom,  X.  2.    So  gracelefs  Perfons  may  have  earneft  reli-'' 
gious  De/ires,    which   may  be  like  Balaam's  Defires, , 
which  he  exprelTes  under  an  extraordinary  View  that  he 
had  of  the  happy  State  of  God's  People,  as  diftinguillied 
from   all   the  reft  of  the  World,  Numb,  xxiii.  9,  10.. 
They  may  alfo  have  a  ftrong  Hope  of  etei-nal  Life,  as ; 
the  Pharifees  had. 

And  as  Men,  while  in  a  State  of  Nature,  are  capable 
of  a  Refemblance  of  all  Kinds  of  religious  Affedlions,  ' 
fo  nothing  hinders  but  that  they  may  have  many  of  tliem 
together.     And  what  appears  in  Fad  does  abundantly 

evince 


Part  IL  to  dijlitiguijl:  AffeBkm,  yi 

evince  that  it  is  very  often  fo  indeed.    It  feems  commonly 
to    be   {o^  that  when  falfe  Affe6tion£  are  raifed  high, 
there  are  many  falfe  Affedtions  attend  each  other.     The 
Multitude  that  attended  Chriil  into  Jerufalem^  after  that 
great  Miracle  of  raifing  Lazarus^  feem  to   be   moved 
with  many  religious   Affedlions  at  once,  and   all   in   a 
high  Degree,     They  feem  to  be  filled  with  Admiration^ 
and  there  was  a  Shew  of  an  high  Affedion  of  Love^  and 
alfo  of  a  great  Degree  of  Reverence^  in   their   laying 
their  Garments  on  the  Ground,  for  Chrift  to  tread  upon-, 
and  alfo  of  great  G'ratitude  to  him,  for  the  great  and 
good  Works  he  had  wrought,  praifing  him  with  loud 
Voices  for   his  Salvation*,   and  earneft  Defires  of  the 
Coming  of  God's  Kingdom,  which  they  fuppofe  J  ejus 
was  now  about  to  f^t  up,  and  lliewed  great  Ho'pes  and 
raifed  Expectations  of  it,  expe5fing  it  "joould  immediately 
appear  •,  and  hence  were  filled  with  Joy^  by  v/hich  they 
were  fo  animated  in  their  Acclamations,  as  to  make  the 
whole  City  ring  with  the  Noife  of  them ;  and  appear'd 
great  in  their  Zeal  and  forwardnefs  to  attend  Jefus,  and 
afTill  him  without  further  Delay,  now  in  the  Time  of 
the  great  Feafl  of  the  Pajfover^  to  fet  up  his  Kingdom. 
And  it  is  ealy  from  Nature,  and  the  Nature  of  the  Af- 
fections, to  give  an  Account  why,  when  one  Affe6tion  is 
raifed  very  high,  that  it  fhould  excite  others ;  efpecially 
if  the  Affedlion  which  is  raifed  hig;h,  be  that  of  counter- 
teit  Love^  as  it  was  in  the  Multitude  who  cried  Hofanna, 
This  will  naturally  draw  many  other  Afi^eclions  after  it. 
For,  as  was  obferved  before.  Love  is  the  Chief  of  the 
Afi'edions,  and  as  it  were  the  Fountain  of  them.     Let 
us  fuppofe  a  Perfon  who   has  been  for  fome  Time  in 
■  great  Exercife  and  Terror  thro'  Fear  of  Hell,  and  his 
Heart  weaken'd  with  Diilrefs  and  dreadful  Apprehen- 
Rons,  and  upon  the  Brink  of  Defpair,  and  is  all  at  once 
deliver'd,  by  being  firmly  made  to  believe,  thro'  fomc 
Delufion  of  Satan^  that  God  has   pardon'd  him,  and 
accepts  him   as  the  Cbje6l  of    his  dear  Love,  and  pro- 
miies  him  ecernai  Life:  as  fuppofe  through  fom^ifion, 

or 


72  TVhat  are  no  Signs  Part  IL 

or  flrong  Idea  or  Imagination,  fuddenly  excited  in  him, 
of  a  Perlbn  with  a  beautiful  Countenance,  fmihng  on 
him,  and  with  Arms  open,  and  with  Blood  dropping 
down,  which  the  Perfon  conceives  to  be  Chrift,  without 
any  other  Enlightning  of  the  Underflanding,  to  give  a 
View  of  the  fpiritual  divine  Excellency  of  Chrift  and 
his  Fulnefs,  and  of  the  Way  of  Salvation  reveal'd  in 
the  Gofpel;  or  perhaps  by  Ibme  Voice  or  Words  coming 
as  if  they  were  fpoke   to  him,  fuch  as  thofe.  Son  he  of 
good  Cheer,  thy  Sins  he  forgiven  thee ;  or.  Fear  noi^  it  is 
the  Fathers  good  Fleafure  to  ^ive  you  the  Kingdom  -,  which 
he  takes  to  be  immdiately  ipoken  by  God  to  him,  tho* 
there  was  no  preceding  Acceptance  of  Chrifl,  or  cloiing 
of  the  Heart  with  him :  I  fay,  if  we  fhould  fuppofe  fuch 
a  Cafe,  what  various  Paffions  would  naturally  croud  at 
once,  or  one  after  another,  into  fuch  a  Perfon's  Mind? 
It  is  eafy  to  be  accounted  for,  from  meer  Principles  of 
Nature,  that  a  Perfon's  Heart,  on   fuch  an  Occafion, 
Ihould  be  raifed  up  to  the  Skies  with  Tranfports  of  Joy, 
and  be  fill'd  with  fervent  Affeflion,  to  that  imaginary 
God  or  Redeemer,  who  he  fuppofes  has  thus  refcued  him 
from  the  Jaws  of  fuch  dreadful  Deftrudion,  that  his 
Soul  was  fo  amazed  with  the  Fears  of,  and  has  received 
him  with  fuch   Endearment,  as  a  peculiar  Favourite; 
and  that  now  he  ihould  be  hll'd  v/ith  Admiration  and 
Gratitude,  and  his  Mouth  lliould  be  open'd,  and  be  full 
of  Talk  about  what jie  has  experienc'd  -,  and  that,  for  a 
while,  he  ihould  think  and  fpeak  of  fcarce  any  Thing 
elfe,  and  ihould  feem  to  magnify  that  God  who  has  done 
fo  much  for  him,  and  call  upon  others  to  rejoice  with 
him,  and  appear  with  a  chearful  Countenance,  and  talk 
with  a  loud  Voice :  and  however  before  his  Deliverance, 
he  was  full  of  Quarrellings  againft  the  Juilice  of  God, 
that  now  it  ihould  be  cafy  for  him  to  fubmit  to  God,  and 
ov/n  his  Unworthinefs,  and  cry  out  againft  himfelf,  and 
appear  to  be  very  humble  before  God,  and  lie  at  his 
Feet  as  tame  as  a  Lamb ;  and  that  he  fhould  now  confefs 
his  UnworthinefSj  and  cry  out,  fFhy  me?  Why  me?  (like 

Saul^ 


Part.  If;  to  iii/ii?2gmp  JfeBiom.  73 

Mke  SauU  who  when  Samuel  told  him  that  God  had  ap- 
pointed him  to  be  King,  makes  anfwer,yfw?  not  I  a  Benja- 
mite,  of  the  fmalleft  of  the  1'ribesof  Ilrael,  andmy  Family  the 
leafl  of  all  the  Families  of  the  Tribe  of  Benjamin  ?  Where- 
fore then  fpeakefl  thou  fo  to  me?  Much  in  the  Language 
of  David^  the  true  Saint,  2  Sam.  vii.  18.  Who  am  ly 
and  what  is  my  Father'' s  Houfe^  that  thou  hafi  brought  me 
hitherto!)  Nor  is  it  to  be  wonder'd  at,  that^now  hefhould 
delight-  to  be  with  them  who  acknowledg'e  and  applaud 
his  happy  Circumftances,  and  ihould  love  and  efteem 
atll  fuch  as  admire  him  and  \  hat  he  has  experienc'd,  and 
have  violent  Zeal  againft  all  fuch  as  would  make  nothing 
<5f  fuch  Things,  and  be  difpofed  openly  to  feparate, 
ahd  as  it  were  to  proclaim  War  with  all  who  be  not  of 
his  Party  ;  and  Ihould  now  glory  in  his  Sufferings,  and 
be  very  much  for  condemning  and  cenfuring  ail  who 
Ifeem  to  doubt,  or  make  any  Difficulty  of  thele  Things  j 
and  while  the  Warmth  of  his  Affedions  laft,  Ihould  be 
mighty  forward  to  take  Pains,  and  deny  himfelf,  to 
promote  the  Intereft  of  the  Party  who  he  imagines  favour 
fuch  Things,  and  feem  earneflly  defirous  to  encreafc 
the  Number  of  them,  as  the  Pharifees  compafTed  Sea 
and  Land  to  make  one  Frofelyte,*  And  fo  I  might  go 
on,  and  mention  many  other  Things,  Vs^hich  will  natu- 
rally arife  in  fuch  Circumftances.  He  mufl  have  but 
ilightly  confider'd  human  Nature,  who  thinks  fuch 
Things  as  thefe  can't  arife  in  th's  Manner,  without  any 
fUpernaturat  Interpofition  of  divine  Power. 

As  from  true  divine  Love  flow  all  chriflian  Affedlions, 
fo  from  a  counterfeit  Love  in  like  Manner,  naturally 
flow  other  falle  Affcdlions.  In  both  Cafes  Love  is  the 
Fountain,  and  the  other  Affedions  are  the  Streams, 

The 


*  *'  Aflbciating  with  go.dly  Men  don't  prove  that  a  Man  has  Grace : 
"  Ahithcphel.yN2i^  David's  Companion.  Sorrows  for  the  Afflidions 
"of  the  Church,^  and  ^Defires  for  the  Converfion  of  SouJs,  don't 
"prove  it.  Thefe  Things  may  be  found  in  carnal  Men,  and  fo  cau 
"  be  no  Evidences  of  Grace,"  Stoddard V  Natxn  cf  fa<ving  Conver- 
S»n,  p.  S2. 

F 


74  What  are  no  Signs         Part.  II, 

The  various  Faculties,  Principles  and  Afte6lions  of  the 
human  Nature,  are  as  it  were  many  Channels  from  one 
-Fountain:  If  there  be  fvv^eet  Water  in  the  Fountain, 
fweet  Water  will  from  thence  flow  out  into  thofe  various 
Channels;  but  if  the  Water  in  the  Fountain  be  poifon- 
ous,  then  poifonous  Streams  will  alfo  iiow  out  into  all 
thofe  Channels.  So  that  the  Channels  and  Streams  will 
be  alike,  correfponding  one  with  another-,  but  the  great 
Difierence  ynW  lie  in  the  Nature  of  the  Water  Or, 
Man's  Nature  may  be  compar'd  to  a  Tree,  v/ith  many 
Branches,  coming  from  one  Root:  If  the  Sap  in  the 
Root  be  good,  there  will  alfo  be  good  Sap  diflributed 
throughout  the  Branches,  and  the  Fruit  that  is  brought 
forth  will  be  good  and  wholefome;  out  if  the  Sap  in 
the  Root  and  Stock  be  poifonous,  lb  it  will  be  in  many 
Branches,  (as  in  the  other  Cafe)  and  the  Fruit  will  be 
deadly.  The  Tree  in  both  Cafes  may  be  alike;  there 
may  be  an  exaft  Refemblance  in  Shape  -,  but  the  Differ- 
ence is  found  only  in  eating  the  Fruit.  'Tis  thus  (in 
fom.e  Meafure  at  leaft)  oftentimes,  between  Saints  and 
Hypocrites.  There  is  fometimcs  a  very  great  Similitude 
between  true  and  falfe  Experiences,  in  their  Appear- 
ance, and  in  what  is  exprelTed  and  related  by  the  Sub- 
jects of  them :  and  the  Difference  between  them  is  much 
like  the  Difference  between  the  Dreams  of  PharaoF^ 
chief  Butler  and  Baker;  they  feem'd  to  be  much  alike v 
infomuch  that  when  Jofeph  interpreted  the  chief  Butler*s 
Dream,  that  he  fnouid  be  deliver'd  from  his  Imprifon- 
ment,  and  redor'd  to  the  King's  Favour,  and  his  ho- 
nourable Office  in  the  Palace,  the  chief  Baker  had  raifed 
Hopes  and  Expedlations,  and  cold  his  Dream  alfo;  but 
he  waswofully  difappointed ;  and  tho'  his  Dream  was  fo 
much  like  the  happy  and  well-boding  Dream  of  his 
Companion,  yet  it  was  quite  contrary  in  its  Iffue. 

VIII.  Nothing  can  certainly  be  determined  concer- 
ning the  Nature  of  the  Affcdtions  by  this,  that  Comforts 
and  Joys  leem  to  follow  Awakenings  and  Conviftions 
of  Confcience,  in  a  certain  Order.  Many    • 


IPart  li.  to  dijiinguip)  j1ffe5licm'  y^ 

Many  Perfons  feem  to  be  prejudiced  agalnft  Affe6lions 
and  Experiences,  that   come  in  fiich  a  Method,  as  has 
been  much    infifted   on  by  many   Divines;  firil,  fuch 
Awakenings,  Fears  and  aweful  Apprehenfions,  followed 
I  -with  fuch  legal  Humbiings,  in  a  Senfe  of  total  Sinful- 
•  hefs  and   Helplefnefs,  and  then,  fuch  and  fuch  Light 
;  and  Comfort;  they  look  upon  all  fuch  Schemes,  laying 
;  down  fuch  Methods   and  Steps,  to  be  of  Men's  devi- 
i  fing:  Aiid  particularly  if  high  Affedions  of  Joy  follov/ 
■  great  Diftrefs  and  Terror,  it  is  made  by  many  an  Argu- 
ment againft  thofe  Affec-lions.     But  fuch  Prejudices  and 
'  Objedlions  are  without  Reafon  or  Scripture.     Surely  it 
i  can't  be  uareafonable  to  fuppofe,  that  before  God  deR- 
!  vers  Perfons  from  a  State  of  Sin  and  Expofednefs  ta 
I  eternal   Defl:ru6lion,  he  fhould   give  them  fome  confi- 
derable  Senfe  of  the  Evil  he  delivers  from ;  that  they 
may  be  delivered   fenfibly,  and  underftand   their  ov/n 
Salvation,  and  know  fomething  of  what  God  does  for 
them.     As  Men  that   are  faved   are  in  two  exceeding 
different  States,  firil  a  State  of  Condemnation^  and  then 
in  a  State  of  Jufiification  and  Bleffednefs;  and  as  God 
in  the  Work  of  the  Salvation  of  Mankind,  deals  with 
them  fuitably  to  their  intelligent  rational  Nature;  fo  it 
feems  reafonable,  and  agreeable  to  God's  Wifdom,  that 
Men  who  are  faved,  fhould  be  in  theie  v^io  States  fenfibly, 
firil,  that  they  fliould  fenfibly  to  themielves,  be  in  a  State 
of  Condemnation,  and  fo  in  a  State  of  woful  Calamity  and 
dreadful  Milery,  and  fo  afterv/ards  fenfibly  in  a  State  of 
Deliverance  and  Elappinefs ;  and  that  they  fliOuld  be  firlt 
fenfible  of  their  abfolute  extreme  Neceility,  and  after- 
wards of  Chriil's  SuHiciency  and  God's  Mercy  thro'  him. 
And  that  it  is   God's  Manner  o^  dealing   with  Men, 
to  lead  them  into  a  F/ildernefs^  before  he  fpeaks  ccmfortably 
to  them^  and  lo  to  order  it,  that  they  (hall  be  brought 
into  Diilrefs,  and  made  to  fee  their   own  Helplefnefs, 
and  abfolute  Dependance  on  his  Power  and  Grace,  be- 
fore he  appears  to  v/ork  any  great  Deliverance  for  them, 
is  abundantly  manifefl:  by  the  Scripture.     Then  is  God 

F  2  Tvxnt 


76  What  are  no'  Signs  PArt.  If. 

wont  to   repent  him f elf  for  his  profejfing  People^  when 
their  Strength  is  gone^  and  there  is  none  flout  up  or  left  ♦, 
and  when  they  arc  Prought  to  fee  that  their  falfe  God's 
can't  help  them,  and  that  the  Rock  in  whem  they  trufted 
is  vain-,  Beut.  xxxii.  ^2^6^  o^j.     Before  God  delivered  the 
Children  of  Ifrael  out  of  Egypt^  they  were  prepared  for 
it,  by  being  made  to  fee^   that  they  were  in  an  evil  Cafe^ 
and  to  cry   unto  God,    becaufe  of  their  hard  Bondage-^' 
Exod.  ii.  23,-  and  v.   19,      And  before   God  wrought 
that  great   DeliveraTice  for  them  at  the  Red  Sea,  they 
were  brought  into  great  Diftrefs,  the  Wildernefs  had  flout 
them  in^  they  could  not  turn  to  the  right  Hand  nor  the 
leit,  and  the  Red  Sea  was  before  them,  and  the  great 
Egytian  Holt,  behind,  and  they  were  brought  to  fee  that 
they  could  do  nothing  to  help  themfelves,  and  that  if- 
God  did  not  help  them,  they  fliould  be   immediately 
fwallowediip  ;  and  then  God  appeared,  and  turn'd  their" 
Cries  into  Songs.     So  before  they  were  brought  to  their 
Reft,  and  to  enjoy  the  MiLk.  and  Honey  of  C(^;z<^^;^,  God- 
led  the^n  through  a  great  and  terrible  JVildernefSy  that  he 
mi^ht  humble  them,  and'  teach  them  what  was  in  their 
Hearty  and  fo  do  them  Good  in  their  latter  End\  Deut. 
viii.  2,  16.     Ths  Woman  that  had  the  IlTue  of  Blood 
twelve  Years,  v/as  not  delivered,-  'till  fhe  had  firft  fpent 
all  her  hiving  on  earthly  Fhyficians^  and   could  not  be 
healed  of  any^  and  fo  was  left  helplefs,  having  no  more 
Money  to  fpend;  and  then  fhe  came  to- the  great  Phyfi- 
cian,  without  any  Money  or  Price,  and  was  healed  by 
liim-,  huki  viii.  4.3,  44.     Before  Chrill  would  anfwer 
the  Requefh  of  the  Woman  of  Canaan.,  he  firft  feemed 
utterly  to  deny  her,  and  humbled  her,  and  brought  her 
to  own  herfelf  worthy  to  be  called  a  Dog-,  and  then  he 
fliewed  her  Mercy,  and  received  her  as  a  dear  Child; 
Mat,  XV.  2 2,  &:c.  The  Apofde  Faul^  before  a  remarkable 
Deliverance,  ^TC^prefl'ed  out  of  Meafure^  above  Strength^ 
ivfomuch  that  he  defpaired  even  of  Life  •,  but  had  the  Sen- 
Pence  of  Death  in  himfelf^  that  he  might  not  trufl:  im  him- 
[tlfy  but  in  God  that  raifeth  the  Dead-,  2  Cor.  i.  8,  9,  10. 

There 


f^ART  II.  to  diftlngiafi  A/Je^icns,  yy 

There  was  firfl  a  great  Tempefr,  and  the  Ship  was 
covered  with  the  Waves,  and  jufb  r^eady  to  fink,  and  the 
pifciples  were  brought  -to  cry  to  Jefus,  Lord^  fave  us^ 
we  periffj\  and  then  the  Winds  and  Seas  were  rebuked, 
and  there  was  a  great  Calm-,  Matth.  viii.  24,  25,  26. 
The  Leper,  before  he  is  cleanfed,  mull  have  his  Mouth 
Hopped,  by  a  covering  on  his  upper  Lip,  and  was  to 
acknowledge  his  great  Mifery  and  utter  Uncleannefs, 
fcy  rending  his  Cloaths,  and  crying,  Unclean^  unclean: 
Levit.  xiii.  45.  And  backiliding  Ifrael^  before  God 
heals  them,  are  brought  to  acknowledge  that  they  have 
Jinnedy  and  have  not  obeyed  the  Voice  of  the  Lord^  and  to 
iee  that  they  lye  down  in  their  Shame,  and  that  Confiifion 
covers  them.,  and  that  in  vain  is  Salvation  hoped  for  frotn 
the  Hills,  and  fron.  the  Multittide  of  Mountains,  and 
that  God  only  can  fave  them;  Jer.  iii.  23,  24,  25. 
Jofeph,  who  was  fold  by  his  Brethren,  and  therein  was 
a  Type  of  Chrift,  brings  his  Brethren  into  great  Per- 
plexitv  iind  Diflrefs,  and  brings  them  to  refieS:  on  their 
Sin,  and  cO  fay  we  are  verily  guilty;  and  at  lail  to  refiga 
up  themielves  entirely  into  his  Hands  for  Bondmen ;  and 
then  reveals  himfelf  to  them,  as  their  Brother  and  their 
Saviour. 

And  if  v/.e  confider  thofe  extraordinary  Manifeflatlons 
which  God  made  of  himfelf  to  Saints  of  Old,  we  (liali 
find  that  he  commonly  firft  manifefted  himfelf  in  a  Way 
which  was  terrible,  and  then  by  thofe  Things  that  were 
comfortable.  So  it  was  with  Abraham',  firfl  a  Horror 
of  great  Darknefs  fell  upon  him,  and  then  God  revealed 
I  himfelf  to  him  in  fweet  Prom  ifes ;  Gen.XY.12,  13.  So 
it  v/as  .vith  Mofes  at  Mount  Sinai-,  firil,  God  appeared 
to  him  in  all  the  Terrors  of  his  dreadful  Majefly,  fo  that 
Mofes  faid,  I  exceedingly  fear  and  quake,  and  then  he 
made  all  his  Goodnefs  to  pafs  before  him,  and  proclaimed 
his  Name,  the  Lord  God  gracious  and  merciful,  &c.  So  it 
was  with  Elijah',  firfl,  there  is  a  ftormy  Wind,  and 
Earthquake,  and  devouring  Fire,  and  then  a  fcill,  fmaU, 
fweet  Voice;  i  Kings  xix.     So  it  was  with  Daniel-,  he 

firil 


7 3  What  are  no  Signs  Part  II. 

firfl;  faw  Chrifc's  Countenan,ce  as  Lightning,  that  terrir 
fied  him,  and  caufed  him  to  faint  away,  and  then  he  is 
flrengthened  and  refreflied  with  fuch  comfortable  Words 
as  thefe,  0  Daniel,  a  Adan  greatly  beloved,  Dan.  x.  So 
it  was  with  the  Apoitle  John,  Rev.  i.  And  there  is  an 
Analogy  obfcrvable  in  God's  Difpenfations  and  Delive- 
rances which  he  v/orks  for  his  People,  and  the  Mani- 
fefcations  which  he  makes  of  himfelf  to  them,  both 
ordinary  and  extraordinary. 

But  there  are  many  Things  in  Scripture  which  do 
more  direftly  fnew,  that  this  is  God's  ordinary  Manner 
in  working  Salvation  for  the  Souls  of  Men,  and  in  the 
Manifeflations  God  makes  of  himfcif  and  of  his  Mercy 
in  Chriil,  in  the  ordinary  Works  cf  his  Grace  on  the 
Hearts  of  Sinners.  The  Servant  that  owed  his  Prince 
ten  thoufand  Talents,  is  firll  held  to  his  Debt,  and  the 
King  pronounces  Sentence  of  Condemnation  upon  him, 
and  commands  him  to  be  fold,  and  his  Wife  and  Chil- 
dren, and  Paym.ent  to  be  niade-,  and  thus  h"  humbles 
himi,  and  brings  him  to  own  the  whole  Debt  to  be  juft, 
and  then  forgives  him  all.  The  prodigal  Son  fpends  all 
he  has,  and  is  brought  to  lee  himfelf  in  extreme  Cir- 
cumflances,  and  to  humble  himfelf,  and  awn  his  Un- 
worthinefs,  before  he  is  relieved  and  feafted  by  his 
Father^  Ltike  xv.  Old  inveterate  Wounds  muil  be 
fearched  to  the  Bottom,  in  order  to  Healing:  And  the 
Scripture  com.pares  Sin,  the  Wound  of  the  Soul,  to 
this,  and  Ipeaks  of  healing  this  Wound  without  thus 
fearching  of  it,  as  vain  and  deceitful-,  Jer.  viii.  ii. 
Chrift,  in  the  Work  of  his  Grace  on  the  Hearts  of  Men, 
is  compared  to  Rain  on  the  mown  Grafs,  Grafs  that  is 
cut  down  with  a  Scythe,  PfaL  Ixxii.  6,  reprefenting  his 
refrefhing,  comforting  Influences  on  the  wounded  Spi- 
rit. Our  firll  Parents,  after  they  had  finned,  were  firft 
terrified  with  God's  Majefty  and  Juftice,  and  had  their 
Sin,  with  its  Aggravations,  fet  before  them  by  their 
Judge,  before  they  were  relieved,  by  the  Promife  of  | 
the  Seed  of  the  Woman.     Chriflians  are  fpoken  of  as 

rhofe 


iPart  II,  to  dijiingiiijl:  AJfeSliom,  79 

thole  that  have  fled  for  Refuge^  to  lay  hold  on  the  Hops 
fet  before  them ^  Heb.  vi.  18.  which  Reprefentation  im- 
plies great  Fear,  and  Senfe  of  Danger  preceeding.  To 
the  like  Purpofe,  Chrifl  is  called  a  hiding  Place  from 
the  Wind^  and  a  Covert  from  the  "Tempeft^  and  as  Rivers 
cf  Water  in  a  dry  Place^  and  as  the  Shadow  of  a  great 
Rock  in  a  weary  Land  •,  Ifai.  xxxii.  ar  the  Beginning. 
And  it  feems  to  be  the  natural  Import  of  the  Word  Gof- 
fel^  glad  Tydings,  that  it  is  News  of  Deliverance  and 
Salvation,  after  great  Fear  and  Diilrefs.  There  is  all 
Reafon  to  fuppofe,  that  God  deals  with  particular  Be- 
lievers, as  he  dealt  with  his  Church,  which  he  fird  made 
to  hear  his  Voice  in  the  Law,  v/ith  terrible  Thunders 
and  Lightnings,  and  kept  her  under  that  School  Mailer, 
to  prepare  her  for  Chriftj  and  then  comforted  her  v/ith 
the  joyful  Sound  of  the  Gofpel  from  Mount  Sion.  So 
likev^ife  John  the  Bapifl  came  to  prepare  the  Way  for 
Chrifl,  and  prepare  Men's  Hearts  for  his  Reception, 
by  flic  wing  them  their  Sins,  and  by  bringing  the 
felf-righteous  Jews  off  from  their  own  Righteoaihefs^ 
telling  them  that  they  were  a  Generation  of  Vipers^  and 
oTiewing  them  their  Danger  of  the  Wrath  to  corne^  tel- 
ling them  that  the  Ax  was  laid  at  the  Root  of  the  l^recs^  &c. 
And  if  it  be  indeed  God's  Manner  (as  I  think  the 
foregoing  Confiderations  fhew  that  it  undoubtedly  is) 
before  he  gives  Men  the  Comfort  of  a  Deliverance  from 
their  Sin  and  Mifery,  to  give  them  a  confiderable  Senfe  of 
the  Greatnefs  and  Dreadfulnefs  of  thofe  Evils,  and  their 
extreme  Wretchednefs  by  Reafon  of  them  •,  furely  it  is 
not  unrcafonable  to  fuppofe,  that  Perfons,  at  ieail:  often- 
times, while  under  thefe  Views,  fhould  have  great 
Diftrefs  and  terrible  Apprehenfions  of  Mind:  Efpeciaily 
if  it  be  confidered  what  thefe  Evils  are,  that  tliey  have 
a  View  of;  which  are  no  other  than  great  and  manifold 
Sins,  againflthe  infinite  Majefty  of  the  great  Jehovah, 
and  the  Suffering  of  the  Fiercenefs  of  his  Wrath  to  all 
Eternity.  And  the  more  fo  ftill,  when  we  have  many 
plain  Inftances  in  Scripture,  of  Perfons  that  have  aduaily 

b.?eji. 


So  What  are  no  Signs  Part  II. 

been  brought  into  extreme  Diftrefs,  by  fuch  Convictions, 
before  they  have  received  laving  Confolations :  As  the 
Multitude  at  Jenifalem^  who  vjqvg  pricked  in  their  Hearty 
and  faid  unto-  Peter,  and  the  reft  of  the  Apoftles^  Men 
and  Brethren^  What  jloallwe  do?  And  the  Apoflle  Faul^ 
who  trembled  and  was  afteniftKd^  before  he  was  comforted; 
and  the  Jailor^  when  /^<?  called  for  a  Lights  and  f prang 
in^  and  came  tremblings  ayid  fell  down  before  Paul  and 
Silas,  and  faidy  Sirs^  JVhat  muft  I  do  to  he  faved  ? 

From  thefe  Things  it  appears  to  be  very  unreafonable 
in  profeffing  Chriltians,  to  make  this  an  Obje6tion 
againft  the  Truth  and  fpiritual  Nature  of  the  comfort- 
able and  joyful  AfFe6lions  which  any  have,  that  they 
follow  fuch  awful  Apprehenfions  and  Diftrelles,  as  hav(? 
been  mentioned.    -  ^ 

And  on  the  other  Hand,  It  is  no  Evidence  that  Com- 
forts and  Joys  are  right,  becaufe  they  fucceed  great 
Terrors,  and  amazing  Fears  of  Hell.*  This  feems  to 
be  what  fome  Perfons  lay  great  Weight  upon ;  eileeming 
great  Terrors  an  Evidence  of  a  great  Work  of  the  Law 
wrought  on  the  Heart,  well  preparing  the  Way  for 
folid  Comfort:  Not  confidering  that  Terror,  and  a 
Convidion  of  Confcience,  iare  different  Things.  For 
though  Convictions  of  Confcience  do  often  caufe  Ter- 
ror; yet  they  don't  confift  in  it-,  and  Terrors  do  often 
arife  from  other  Caufes.  Convictions  of  Confcience, 
through  the  Influences  of  God*s  Spirit,  confill  in  Con-*- 
viCtion  of  Sinfulnefs  of  Fleart  and  PraCtice,  and  of  the 
Dreadfulnefs  of  Sin,  as  committed  againfl  a  God  of 
terrible  Majefty,  infinite  Holinefs  and  Hatred  ot  Sin, 
and  flriCt  Juflice  in  punifhing  of  it.  But  there  are  lome 
Perfons  that  have  frightful  Apprehenfions  of  Heil,  a 

-  '   .  .  dreadful 

*  Mr.  Shepardfytdks  of  Men's  **^  being  call  down  as  low  as  Hell 
<*  by  Sorrow,  and  lying  under  Chains,  quaking  in  Apprehenfion  of 
**  Terror  to  come,  and  then  raifed  up  to  Heaven  in  Joy,  not  able  to 
«*  live ;  and  yet  not  rent  from  Luft,  and  fuch  are  Objedls  of  Pity  now, 
<*  and  are  like  to  be  the  Objedls  of  Terror  at  the  great  Day."  Para-^ 
ijle  of  the  ten  Virgins,  P.. I.  pag.  125* 


Part  II.  to  dijlingmjjj  Affedilons,  Si 

dreadful  Pit  ready  to  fwallovv  them  np,  and  Flairies  juil 
ready  to  lay  hold  of  them,  and  Devils  around  them, 
ready  to  fcize  them  ♦,  who  at  the  lame  Time  feem  to  have 
very  little  proper  Eniightenings  of  Confcience,  really 
convincing  them  of  their  Sinfulnefs  of  Heart  and  Life. 
.The  Devil,  if  permitted,  can  terrify  Men  as  well  as  the 
Spirit  of  God :  "JTis  a  Vv'ork  natural  to  him,  -  and  he  has 
many  Ways  of  doing'  it,  in  a  Manner  tending  to  no 
Good.  He  may  exceedingly  affright  Perfons,  by  im- 
prefling  on  them  many  external  Images  and  Ideas,  of  a 
Countenance  frownjns,  a  Sword  drawn,  black  Clouds 
of  Vengeance,  Words  of  an  awful  Doomi  pronounced,  j: 
Hell  gaping.  Devils  coming,  and  the  like;  not  to  con- 
vince Perfons  of  Things  that  are  true,  and  revealed  in 
the  Word  of  God,  but  to  lead  them  to  vain  and  ground- 
lefs  Determinations  5  as,  that  their  Day  is  paft,  that  they 
are  reprobated,  that  God  is  implacable,  that  he  has 
come  to  a  liefolution  immediately  to  cut  them  off,  fe^c. 
And  the  Terrors  which  feme  Perfons  have,  are  very 
very  much  owing  to  the  particular  Conflitution  and 
Temper  they  are  of.  Nothing  is  more  manifeil,  than 
that  fome  Perfons  are  of  fuch  a  Temper  and  Frame, 
that  their  Imaginations  are  more  fcrongly  imprelTed  with 
every  Thing  they  are  affected  with,  than  others;  and  the 
Impreflion  on  the  Imagination  re-ads  on  the  AiTedtion, 
andraifes  that  ftill  higher;  and  fo  Affedion  and  Imagi- 
nation ad  reciprocally,  one  on  another,  till  their  Aifec- 
clion  is  raifed  to  a  vait  Height,  and  the  Peribn  is  fi\^a]- 
lowed  up,  and  lofes  all  Poifeffion  of  himfelf.^ 
_____ And 

X  **  'i  he  Way  of  the  Spirit  :>  Working,  wiien  it  does  convince  Men, 
**  is  by  enlightening  natural  Confcience.  The  Spirit  does  not  work 
'"  by  giving  a  Teftimouy,  but  by  aililting  natural  Confcience  to  do 
**  its  Work.  Natural  Confcience  is  the  Inilrument  in  the  Hand  of 
**  Hand  of  God,  toaccufe,  condemn,  terrify,  and  to  urge  toDutv. 
**  The  Spirit  of  God  leads  Men  into  the  Confideration  of  "their  Oan- 
'**  ger,  and  makes  them  to  be  aifecled  therewith ;  Prov.  xx.  27.  The 
* '  Spirit  of  Man  is  the  CanAle  of  the  Lordy  fearching  all  the  in-ojard 
"  Farts  of  the  Belly:'     Stoddard'j  Guide  to  Chrif,  p.  44. 

§  "  The  famous  Mr. /'fr/^/wj  diflinguiihes  between  thofe  Sf^rrcr.vs 
**  that  come  through  Connjiciions  of  Qmfcience,  and  jnelancholic  Pa/Jions 
*^  ti     •/'"■ 


S  2  What  are  no  Signs  Part  II. 

And  fome  fpeak  of  a  great  Sight  they  have  of  their 
Wicked nefs,  who  really  when  the  Matter  comes  to  be 
well  examined  into  and  thoroughly  weighed,  are  found 
to  have  little  or  no  Conviflions  of  Confcience.  They 
tell  of  a  dreadful  liard  Heart,  and  how  their  Heart  lies 
like  a  Stone-,  wlicn  truly  they  have  none  of  thofc  Things 
in  their  Minds  or  Thoughts,  wherein  the  Hardnefs  of 
Men's  Hearts  does  really  confifl.  They  tell  of  a  dread- 
ful Load  and  Sink  of  Sin,  a  Heap  of  black  and  loath- 
fome  Filthinefs  within  them ;  when,  if  the  Matter  be 
carefully  enquired  into,  they  have  not  in  View  any 
Thing  wherein  the  Corruption  of  Nature  does  truly 
confift,  nor  have  they  any  Thought  of  any  particular 
Thing  wherein  their  Hearts  are  fmfuUy  defective,  or 
fall  fnort  of  what  ought  to  be  in  them,  or  any  Exercife$ 
at  all  of  Corruption  in  tjiem.  And  many  think  alfo 
they  have  great  Convidions  of  their  actual  Sins,  who 
truly  have  none.  They  tell  how  their  Sins  are  fet  in 
Order  before  them,  they  fee  them  ftand  encompafling 
them  round  in  a  Row,  with  a  dreadful  frightful  Appea? 
xance;  when  really  they  have  not  fo  much  as  one  of  the 
Sins  they  have  been  guilty  of  in  the  Courfe  of  their  Lives, 
coming  into  View,  that  they  are  affeded  with  the  Agr 
gravations  of. 

And  if  Perfons  have  had  great  Terrors,  which  really 
have  been  from  the  awakening  and  convincing  Influences 
of  the  Spirit  of  God,  it  don't  thence  follow  that  their| 
Terrors  muft  needs  ifTue  in  true  Comfort.  The  unmor^*, 
tified  Corruption  of  the  Heart  may  quench  the  Spirit 
of  God  (after  he  has  been  ftriving)  by  leading  Men  to 
prefumptuous,  and  felf-exalting  Hopes  and  Joys,  as 
v/ell  as  otherwife.  'Tis  not  every  "Woman  who  is  really 
in  Travail,  that  brings  forth  a  real  Child  -,  but  it  may 
be  a  monftrous  Produ6lion,  without  any  Thing  of  the 
Form  or  Properties  of  human  Nature  belonging  to  it. 

Pharaoh's 

'  ■  -  ■  .   ■  ■-  't 

**  rijing  only  fro7n  mere  Imaginations,  Jirongly  cenccinjed  in  the  Brain; 
^■^■■Kvhich  he  fays,  tifually  come  on  a  Judden,  like  Lightning  into  a  HoufeJ** 
Vol.  I.  of  his  Works,  p.  385. 


j?ART.  II.  to  Jiftingtd/Jj  Jj-edfions.  83 

11 

PharaoJfs  chief  Baker,  after  he  had  lain  in  the  Dungeon 
With  Jofeph^  had  a  Vifion  that  raifed  his  Hopes,  and  he 

as  hfted  up  out , of  the  Dungeon,  as  well  as  the  chief 

urler  ;  but  it  v/as  to  be  hanged. 

But  if  Comforts  and  Joys  do  not  only  come  after 
great  Terrors  and  Awakenings,  but  there  be  an  Appea- 
irance  of  fuch  preparatory  Convidions  and  Humiliations, 
and  brought  about  very  diftin6lly,  by  fuch  Steps,  and 
in  fuch  a  Method,  as  has  frequently  been  obfervable  in 
true  Converts;  this  is  no  certain  Sign  that  the  Light 
^nd  Comforts  which  follow  are  true  and  faving.  And 
for  thcfe  follovv^ino;  Reafons, 

Firfi^  As  the  Devil  can  counterfeit  all  the  faving 
Operations  and  Graces  of  the  Spirit  of  God,  fo  he  can 
counterfeit  thofe  Operations  that  are  preparatory  to 
Grace.  If  Satan  can  counterfeit  thofe  EiTeds  of  God's 
Spirit,  which  are  fpecial,  divine  and  fanclifying;  fo  that 
11  there  jQiall  be  a  very  great  Refemblance,  in  all  that  can 
■  be  obferved  by  others ;  much  more  eafily  m.ay  he  imitate 
thofe  Works  of  God's  Spirit  v/hich  are  common,  and 
v/hich  Men,  v/hile  they  are  yet  his  own  Children,  are 
the  Subje6ls  of.  Thefe  Works  are  in  no  wife  fo  much 
above  him  as  the  other.  There  are  no  Works  of  God 
that  are  fo  high  and  divine,  and  above  the  Powers  of 
Nature,  and  cut  of  the  Re?.ch  of  the  Pov/er  of  all 
Creatures,  as  thofe  Works  of  his  Spirit,  whereby  he 
forms  the  Creature  in  his  ov/n  Ima2;e,  and  makes  it  to  be 
a  Partaker  of  the  divine  Nature.  But  if  the  Devil  can 
be  the  Author  of  fuch  Refemblances  of  thefe  as  have 
been  fpoken  of,  v/ithout  doubt  he  m^ay  of  thofe  that 
are  of  an  infinitely  inferior  Kind.  And  it  is  abundantly 
evident  in  Fail,  that  there  are  falfe  Humiliations,  and 
falfe  Submifiions,  as  well  as  falfe  Comforts.*     How  far 

v^as 


*  The  venerable  5 W</i*;v/ obferves,  *'  A  Man  may  fay,  that  w-.m 
"  he  can  jullify  God  however  he  deals  with  him,  and  not  be  brought 
**  ofF  from  his  own  Righteoufnefs ;  and  that  fome  Men  do  juilify 
*^  God,  from  a  partial  Convi6lionof  the  Righteoufnefs  of  their  Ccn- 

**  demnation ; 


^4  What  are  no  Signs  Part  II. 

was  Saul  brought,  tho'  a  very  wicked  Man,  and  of  a 
haughty  Spirit,  when  he  (tho'  a  great  King)  was  brought   , 
jn  Convidlion  of  his  Sin,  as  it  were  to  fall  down,  all  in   , 
Tears,  weeping  aloud,  before  David  his  own  Subjedt, 
(and  one  that  he   had  for  a  long  Time  mortally  hated,  f 
and  openly  treated  as  an  Enemy)  and  condemn  himfelf 
before  him,  crying  out,  'Thou  art  more  righteous  than  I. 
^hou  haft  rewarded  mje   Good^  whereas  J  have  rewarded 
thee  Evil!  And  at  another  Time,  /  have  fmned^  I  have 
played  the  Fqx}^  I  have  erred  exceedingly^   i  Sam.  xxiv. 
J  5,   17,   and  Chap,  xxvi,  2  ly     And  y^t  Saul  feems  then 
to  have  had  very  little  of  the  Influenqes  of  the  Spirit  of 
God,  it   being  after   God's  Spirit  had   departed  from 
him,  and  given  him  up,  and  an  evil  Spirit  from  the 
Lord  troubled  him.     And  if  this  proud  Monarch,  in  a 
Pang  of  Affection,  was  brought  to  humble  himfelf  fo 
low,  before  a  Subjed;  that  he  hated,  and  ftill  continued 
an  Enemy  to  J,  there  doubtlefs  may  be  Appearances  of 
great  Conviction  and  Humiliation  in  Men,  before  God, 
while  they  yet  remain  Enemies  to  him,  and  tho'  they 
finally  continue  fo.     There  is  oftentimes  in  Men   whp 
are  terrified  thro'  Fears  of  Plell,  a  great  Appearance  of 
their  being  brought  off  from  their  own  Righteoufnefs^ 
when    they  are  not  brought  off  from  it  in   all  Ways, 
altho'  they  are  in  many  Ways  that  are  more  plain  and 
vifible.     They  have  only  exchang'd  fome  Ways  of  trult- 
ing  in  their  own  Righteoufnefs,  for  others  that  are  more 
fecret  and  fubtil.     Oftentimes  a   great  Deo-ree  of  Dif- 
couragement,  as  to  many  Things  they  ufed  to  depend 
upon,  is  taken  for  Humiliation :  And  that  is  called  a 
Submiffion  to  God,  which  is  no  abfolute  SubmifTion,  but 
has  fome  fecret  Bargain  in  it,  that  it  is  hard  to  difcover. 

Secondly^ 


**  demnation  ;  Confcience  takes  Notice  of  their  Sinfulnefs,  and  tells 
**  them  that  tiiey  may  be  righteoufiy  damn'd  ;  as  Pharaoh,  who  julH- 
*'  fied  God,  Exoii.  ix.  27.  And  they  give  fome  Kind  of  Confent  to 
**  it,  but  many  Times  it  don't  continue,  they  have  only  a  Pang  upon 
**  them,  that  ufually  dies  away  after  a  little  Time."  Guiele  to  Chrift^ 
p.  71. 


Part  11,  to  difli'nguifl^  JffeBions.  S5' 

Secondly^  If  the  Operations  and  Effcds  of  the  Spirit: 
of  God,  in  the  Convidlions  and  Comforts  of  true  Con-' 
verts,  may  be  fophifticated,  then  the  Order  of  them 
may  be  imitated.  If  Satan  can  imitate  the  Things 
themfelves,  he  may  eafily  put  them  one  after  another, 
in  fijch  a  certain  Order.  If  the  Devil  can  make  A,  B, 
and  C,  'tis  as  eafy  for  him  to  put  A  fxril,  and  B  next, 
and  C  next,  as  to  range  them  in  a  contrary  Order.  The 
Nature  of  divine  Thmgs  is  harder  for  the  Devil  to  imi- 
tate, than  their  Order.  He  can't  exaSlJy  imitate  divine 
Operations  in  their  Nature,  tho'  his  Counterfeits  may' 
be  very  much  like  them  in  external  Appearance;  but 
he  can  exactly  imitate  their  Order.  When  Counterfeits 
are  made,  there  is  no  divine  Power  needful  in  order  to 
the  placing  one  of  them  firil,  anxl  another  lail.  And 
therefore  no  Order  or  Method  of  Operations  and  Expe- 
riences, is  any  certain  Sign  of  their  Divinity.  That 
only  is  to  be  trufted  to,  as  a  certain  Evidence  of  Grace, 
which  Satan  cannot  do,  and  which  it  is  impoffible 
Hiould  be  brought  to  pafs  by  any  Power  fliort  of  divine. 

Thirdly^  We  have  no  certain  Rule  to  determine  how 
far  God's  own  Spirit  may  go  in  thofe  Operations  and 
Convictions  which  in  themfelves  are  not  fpiritual  and 
iavi>ng,  and  yet  the  Perfon  that  is  the  Subject  of  the^m, 
never  be  converted,  but  fall  fhort  of  Salvation  at  laft/ 
There  is  no  necefiary  Connection  in  the  Nature  of 
Things,  between  anv  Thing  that  a  natural  Man  may 
experience,  while  in  a  State  of  Nature,  and  the  faving 
Grace  of  God's  Spirit.  And  if  there  be  no  Connexion 
in  the  Nature  of  Things,  then  there  can  be  no  known 
and  certain  Connexion  at  all,  unlefs  it  be  by  divine 
Kevelation.  But  there  is  no  revealed  certain  Conne6tion 
between  a  State  of  Salvation  and  any  Thing  that  a  natu-  "^ 
ral  Man  can  be  the  Subjed  of,  before  he  believes  in 
Chrifl.  God  has  revealed  no  certain  Connection  be- 
tween Salvation,  and  any  Qualifications  in  Men,  but 
onlv  Grace  and  its  Fruits.  And  therefore  we  don't 
find  any  legal  Convidicns,  or  Comforts  following  thofe" 

legal 


86  What  are  no  Signs  Part.  Iu 

legal  Con  virions,  in  any  certain  Method  or  Order, 
ever  once  mention'd  in  the  Scripture,  as  certain  Signs 
of  Grace,  or  Things  peculiar  to  the  Saints;  akho*  wc 
do  find  gracious  Operations  and  Effeds  themfclves,  fa 
mention'd,  Thoulands  of  Times.  Which  fhould  be 
enough  with  Chriflians,  who  are  willing  to  have  the 
Word  of  God,  rather  than  their  own  Philofophy,  and 
Experiences  and  Conjtftures,  as  their  fufhcient  and  fure 
Guide  in  Things  of  this  Nature. 

Fourthly,  Experience  does  greatly  confirm,  thatPer- 
fons  feeming  to  have  Convidlions  and  Comforts  following. 
one  another  in  fuch  a  Method  and  Order,  as  is  frequently 
obfervable  in  true  Converts,  is  no  certain  Sign  of  Grace.* 
I  appeal  to  all  thofe  Miniftc  s  in  this  Land,  who  havef 
had  much  Occafion  of  dealinp-  with  Souls,  in  the  late 
extraordinary  Seafon,  whether  there  have  not  been  many 
who  don't  prove  well,  that  have  given  a  fair  Account  of 
their  Experiences,  and  have  feem'd  to  be  converted 
according  to  Rule,  /.  e,  with  Convictions  and  Auedlions, 
fucceeding  diflindily  and  exadly,  in  that  Order  and 
Method,  which  has  been  ordinarily  infilled  on,  as  the 
Order  of  the  Operations  of  the  Spirit  of  God  in  Con- 
verfion. 

And  as  a  feeming  to  have  this  Diilinfbnefs  as  to  Steps 
and  Method,  is  no  certain  Sign  that  a  Perfon  is  converted; 
fo  a  being  without  it,  is  no  Evidence  that  a  Perfon  is  not 
converted.  For  tho'  it  might  be  made  evident  to  a 
Dcmonilration,  on  Scripture  Principles,  that  a  Sinner 
can't  be  brought  heartily  to  receive  Chrift  as  his  Saviour, 
who  is  not  convinced  of  his  Sin  and  Mifery,  and  of  his 
own  Emptincfs  and  Helplefnefs,  and  his  juft  defert  of 

eternal 


*  Mr.  Stoddard^  who  had  much  Experience  of  Things  of  thii  ; 
Nature,  long  ago  obferved,  that  converted  and  unconverted  Men 
can't  be  certainly  dillinguiflied  by  the  Account  they  give  of  their 
Experience  :  The  fame  Relation  of  Experiences  being  common  to  both. 
And  that  7naity  Perfons  hanje  ginjen  a  fair  Account  of  a  Work  cf  Con- 
'verflon,  that  have  carried  <voell  in  the  Eye  of  the  World  for  fenjerat 
Tears,  but  have  not  proved --well  at  laf.  Appeal  tc  the  Learned,  pa. 
^5,  and  76. 


Part.  II.  to  dijiiuguijlj  Affe^ions.  87 

eternal  Condemnation  \  and  that  therefore  fuch   Con- 
vi6lions  muft  be  fome  Way  implied  in  what  is  wrought 
in  his  Soul;  yet  nothing  proves  it  to  be  necefTary,  that 
all  thofe  Things  which  are  implied  or  prefuppofed  in  an 
Ad:  of  Faith   in  Chrift  mud  be  plainly  and  diftindly 
wrought  in  the  Soul,  in  fo  many  fucccfTive  and  feparate 
Works  of  the  Spirit  that  fhall  be,  each  one,  plain  and 
manifeil,  in  all  who  are  truly  converted.     On  the  con- 
trary, (as  Mr.  .Si^^^^rJobfcrvcs)  fometimes  the  Change 
made  in  a  Saint,  at  firit  Work,  is  like  a  confufed  Chaos; 
i  fo  that  the  Saints  know  not  what  to  make  of  it.     The 
\  Manner  of  the  Spirit's  proceeding  in  them  that  are  born 
'  of  the  Spirit,  is  very  often  exceeding  myfterious  and 
unfearchable :  We,  as   it  were,  hear  the  Sound  of  it, 
the  Effect  of  it  is  difcernable;   but  no  Man  can   tell 
whence  it  came,  or  whither  it  went:  And  'tis  oftentimes 
as  difficult  to  know  the  Way  of  the  Spirit  in  the  new 
Birth,  as  in  the  firil  Birth :  Eccl.  xi.  5.  Ilocu  knoweft  not 
zt'hat  is  the  Way  of  the  Spirit^  cr  hew  the  Bones  do  grow 
in  the  JVomh  of  her  that  is  with  Child:  Even  fo  thcu 
knowefi  not  the  Work  of  God,  that  worketh  all.     The 
ingeneratingof  a  Principle  of  Grace  in  the  Sovil,  feems 
in  Scripture  to  be  compared  to  the  conceiving  of  Chrift 
I  in  the  Womb;  GaL  iv.  19.     And  therefore  the  Church 
I  is  called  Chrift's  Mother,  Cant,  iii.  11.    And  fo  is  every 
particular  Believer,  Matth.  xii.  49,  50.     And  the  Con- 
ception of  Chrift  in  the  Womb  of  the  bleffed  Virgin,  by 
,  the  Power  of  the  Holy  Ghoft,  feems  to  be  a  defigned 
Refemblance  of  the  Conception  of  Chrift  in  the  Soul  of 
a  Believer,  by  the  Power  of  the  fame  Holy  Ghoft.  And 
we  know  not  what  is  the  Way  of  the  Spirit,  nor  how 
the  Bones  do  grow,  either  in  the  Womb,  or  Heart  that 
conceives  this  holy  Child.     The  new  Creature  may  ufc 
that  Language  in  Pfal.  cxxxix.  14.  15.  /  am  fearfully 
and  wonderfully  made.     Marvellous  are  thy  Works:  And 
that  my  Soul  kncwelh  right  well.     My  Subfiance  was  not 
bid  fror/i  thee^  when  I  was  made  in  fecret.     Concerning 
the  Generation  of  Chrift,  both  in  his  Pcrfon,  and  alfo  in' 

the 


8S  What  are  no  Sio^ns  Part  IT 


6 


the  Hearts  of  his  People,  it  may  be  faid,*  as  in  Ifai.  liii. 
8.  PFho  can  declare  his  Generation.  We  knov/  not  the. 
V/orks  of  God,  that  worketh  all.  '57j  the  Glory  of 
God  to  conceal  a  'Things  (Prov.  xxv.  2.)  and  to  have  his 
Path  as  it  were  in  the  mighty  IVaters^  that  his  Fooifteps 
may  not  be  known:  And  efpccially  in  the  Works  of  his 
Spirit  on  the  Hearts  of  Men,  which  are  the  higheft  and 
chief  of  his  Works.  And  therefore  it  is  faid,  Ifai.  xL 
13.  Who  hath  direuiedthe  Spirit  of  the  Lord,  or  being  his 
CounfellGr^  hath  taught  him.  'Tis  to  be  feared  that  fome 
have  aone  too  far  towards  dired:ino;  the  Sprit  of  the 
Lord,  and  marking  out  his  Foot  Heps  tor  him,  and 
limiting  him  to  certain  Steps  and  Methods.  Experi- 
ence plainly  Ihews,  that  God's  Spirit  is  uhfearchable 
jsnd  untraceable,  in  fomc  of  the  beft  of  Chriftians,  iit' 
the  Method  of  his  Operations,  in  their  Converfion  : 
Nor  does  the  Spirit  of  God  proceed  diicernably  in  the 
Steps  of  a  particular  eftablifh'ed  Scheme,  one  half  fo 
ofterr  as  is  imagined.  A  Scheme  of  what  is  neceflary, 
and  according  ♦■o  a  Rule  already  received  and  eilablifhed 
by  common  Opinion,  has  a  vaft  (tho'  to  many)  a  very 
infenfible  Influence  in  forming  Perfons  Notions  of  the 
Steps  and  Method  of  their  own  Experiences.  I  know 
very  well  what  their  Way  is  •,  for  I  have  had  much  Oppor- 
tunity to  obfei-ve  it.  Very  often,  at  firfl,  their  Expe- 
riences appear  like  a  confuted  Chaos ^  as  Mr.  S hep ard^ 
exprelTes  it :  But  then  thofe  Palfages  of  their  Experience 
arc  pick'd  out,  that  have  moft  of  the  Appearance  of 
fuch  particular  Steps  that  are  infilled  on;  and  thefe  are 
dwelt  upon  in  the  Thoughts,  and  thefe  are  told  of  from 
Time  to  Time,  in  the  Relation  they  give:  Thefe  Parts 
grow  brighter  and  brighter  in  their  View;  and  others, 
being  negleded,  grow  more  and  more  obfcure:  And 
what  they  have  experienced  is  i  nfenfibly  ilrain'd  to  bring 
all  to  an  exa6b  Conformity  to  the  Scheme  that  is  efVa- 
bliflied.  And  it  becomes  natural  for  Miniflers,  who 
have  to  deal  with  them  and  diredl  them  that  infifl:  upon 
Dillinctnefs  and  Clearnefs  of  Method,    to  do  fo  too.. 

But 


I 


Fart  II.  to  diJlinguiJJ;>  Affedllom.  89 

Bat  yet  there  has  been  fo  much  to  be  feen  of  the  Ope- 
raiions  ot  the  Spirit  of  God,  of  late,  that  they  who 
have  had  much  to  do  with  Souls,  and  are  not  blinded 
w.thafeven-fold  Veil  of  Prejudice,  muflknow  that  the 
Spirit  is  fo  exceeding  various  in  the  Manner  of  his 
operating,  that  in  many  Cafes  it  is  impolTible  to  trace 
hun,  or  find  out  his  Way, 

What  we  have  principally  to  do  with,  in  our  Enquiries 
into  our  own  State,  or  Dired:ions  we  give  to  others,  is 
the  Nature  of  the  EfFe6l  that  God  has  brought  to  pafs 
in  tlie  Soul.  As  to  the  Steps  which  the  Spirit  of  God 
took  to  bring  that  EfFed  to  pafs,  we  may  leave  them  to 
him.  We  are  often  in  Sci'ipture  cxprefly  drreded  to  try 
ourfelves  by  the  Nature  of  the  Fruits  of  the  Spirit  j  but 
no  where  by  tht  Spirit's  Method  of  producing  them.* 
Many  do  greatly  err  in  their  Notions  of  a  clear  Work 
of  Converfion;  calling  that  a  clear  Work,  where  the 
fucceffivc  Steps  of  Influence,  and  Mrthod  of  Experi- 
ence is  clear:  Whereas  that  indeed  is  the  cleareft  Work 
(not  where  the  Order  of  doing  is  cleareft^  but  where  the 
fpiritual  and  divine  Nature  of  the  Work  done^  and  Effect 
wrought^  is  moft  clear. 

IX. 


*  Mr.  Shepard,  fpeaking  of  the  Soul's  clofmg  with  Chrift,  fays, 
*/  As  a  Child  cannot  tell  how  his  Soul  comes  into  it,  nor  it  may  be 
*'  when;  but  afterwards  it  fees  and  feels  that  Life;  fo  that  he  were 
"  as  bad  as  aBeall,  that  ihould  deny  an  immortal  Soul;  fo  here.'* 
Parable  of  the  teri  Virgins,  Part  II.  p.  ijz. 

**  If  the  Man  do  not  know  the  T/me  of  his  Converfion,  or  firfl: 
*'  clofing  with  Chriil;  the  Miniiler  may  not  draw  any  peremptory 
*'  Conclufion  from  thence,  that  he  is  not  godly."  Stoddard''^  Guide 
toChrifl,  p.  13. 

*'  Do  not  think  there  is  no  Compunftion,  or  Senfe  of  Sin,  wrought 
**  in  the  Soul,  becaufeyou  cannot  fo  clearly  difcern  and  feel  it;  nor 
**  the  Time  of  the  Working,  and  firll  Beginning  of  it.  I  have 
"  known  many  that  have  come  with  their  Complaints,  that  they  ivere 
*  *  ne'ver  humbled,  they  ne'ver  felt  it  fo ;  yet  there  it  hath  been,  and 
**  many  Times  they  have  feen  it,  by  the  other  Spedacles,  and  blefs'd 
**  God  for  it."  Shepard^s,  found  Believer,  p.  38.  the  late  Impref- 
fiOn  in  Bcfiji. 

G 


90  What  are  no  Sigm  Part  11. 

IX.  *Tis  no  certain  Sign  that  the  religious  AfFedlions 
which  Ferfons  have  are  fuch  as  have  in  them  the  Nature 
of  true  Religion,  or  that  they  have  not,  that  they  dif- 
pofe  Peribns  to  Ipend  much  Time  in  Religion,  and  to  be 
zealoufly  engaged  in  the  external  Duties  of  Worfhip. 

This  has,  very  unreafonably,  of  late  been  looked 
upon  as  an  Argument  againft  the  religious  AfFc6lions 
which  fome  have  had,  that  they  fpend  fo  much  Time  in 
reading,  praying,  finging,  hearing  Sermons,  and  the 
like.  'Tis  plain  from  the  Scripture,  that  it  is  the  Ten- 
dency of  true  Grace  to  caufe  Perfons  very  much  to 
delight  in  fuch  religious  Exercifes.  True  Grace  had 
this  Effed  on  j^nna  the  Prophetefs;  Luke  i.  ^y.  Shs 
departed  not  from  the  temple ;  but  ferved  God  with  Faji- 
ings  and  Prayers^  Night  and  Bay,  And  Grace  had  this 
Etfed  upon  the  primitive  Chriftians  in  Jerufalem\  A6ls 
ii.  46,  47.  And  they  continuing  daily ^  with  one  Accord  in 
the  l!emple^  and  breaking  Bread  from  Houfe  to  Houfe^  did 
eat  their  Meat  with  Gladnefsy  and  Singlenefs  of  Hearty 
praifing  God,  Grace  made  Daniel  delight  in  the  Duty  of 
Prayer,  and  folemnly  to  attend  it  three  Times  a  Day: 
As  it  alfo  did  David,  Pfal.  Iv.  17.  Evenings  Mornings 
and  at  Noon^  will  I  pray.  Grace  makes  the  Saints  delight 
in  fmging  Praifes  to  God.  Pfal.  cxxxv.  3.  Sing  Praifes 
unto  his  Name  J  for  it  is  pleafant.  And  cxlvii..  i .  Praif^ 
ye  the  Lord^  for  it  is  good  to  fing  Praifes  unto  our  God^ 
for  it  is  pleafanty  and  Praife  is  comely.  It  alfo  caufes 
them  to  delight  to  hear  the  Word  of  God  preached. 
It  makes  the  Gofpel  a  joyful  Sound  to  them ;  Pfal.  Ixxxix. 
15.  And  makes  the  Feet  of  thofe  who  pubiifh  thefe 
good  Tidings,  to  be  beautiful :  Ifai.  lii.  7.  How  beautiful 
upon  the  Mountains  are  the  Feet  of  him  that  bringeth  good 
Tidings^  &c.  It  makes  them  lo/c  God's  publick  Wor- 
fhip; Pfal.  xxvi.  8.  Lordy  I  have  loved  the  Habitation  of 
thy  Houfe^  and  the  Place  where  thine  Honour  dwelleth. 
And  xxvii.  4.  One  Thing  have  I defired  of  the  Lor d^  that 
will  I  feek  after y  that  I  may  dwell  in  the  Houfe  of  the 
Lordj  all  the  Bays  of  my  Life  \  to  behold  the  Beauty  of  the 

Lordy 


Part.  II.  to   di^inguifh  JjfeBions,  91 

Lord^  and  to  enquire  in  his  Temple.     Pfal  ?xxxiv.  1,2, 

&c. — How  amiable  are  thy  Tabernacles^  O  Lord  cf  Hofts! 

My  Soul  longeth^  yea  even  faint eth^  for  the  Courts  of  the 

Lord. — Tea  the  Sparrow  hath  found  an  Houfe^  and  the 

Swallow  a  Nefi  for  herfelf  where  fjje  may  lay  her  Toung.^ 

even  thine  Altars^  O  Lord  of  Hofts ,  my  King  and  my  God, 

Bleffed  are  they  that  dwell  in  thine  Houfe\  they  will  beftill 

praijing  thee.     Bleffed  is  the  Man  in  whofe  Heart  are  the 

Ways  of  them^  who  paffing  through  the  Valley  of  Baca,— 

go  from  Strength  to  Strength .^  every  one  of  them  in  Zion 

appear eth  before  God  — Verfe  10.  A  Day  in  thy  Courts  is 

better  than  a  Thoufand. 

This  is  the  Nature  of  true  Grace.  But  yet,  on  the 
other  Hand,  Pcrfons  being  difpofed  to  abound  and  to 
be  zealoufly  engaged  in  the  external  Exercifes  of  Reli- 
gion, and  to  fpend  much  Time  in  them,  is  no  fure  Evi- 
dence of  Grace-,  becaufe  fuch  a  Difpofition  is  found  in 
many  that  have  no  Grace.  So  it  was  with  the  Ifraelites 
of  old,  whofe  Services  were  abominable  to  God;  they 
attended  the  new  Moons^  and  Sabbaths.,  and  calling  of 
AffemblieSj  and  fprecd  forth  their  Hands.,  and  made  many 

Prayers \  Ifai.  i.  12, 15.     So  it  was  with  the  Fhari- 

fees ;  they  made  long  Prayers.,  and  fafted  twice  a  Week. 
Falfe  Religion  miay  caufe  Perfons  to  be  loud  and  earneft 
in  Prayer:  iiai.  Iviii.  4.  Te  fnall  not  faft  as  ye  do  this 
Day.,  to  caufe  your  Voice  to  be  heard  on  high.     That  Reli- 
gion which  is  not  fpiritual  and  faving,  may  caufe  Men  to 
delight  in  religious  Duties  and  Ordinances:  Ifai   Iviii.  2, 
Tet  they  feek  me  daily.,  and  delight  to  know  my  Ways ;  as  a 
Nation  that  did  Righteoufnefs.,  and  forfook  not  the  Ordi- 
nance of  their  God      They  afk  of  me  the    Ordinances  of 
Juftice^  they  take  delight  in  approaching  to  God.     It  may 
caufe  them  to  take  Delight  in  hearing  the  Word  of  God 
preached-,  as  it  v/as  with  Ezekiel'%  Hearers,  Ezek.  xxxiii. 
31,  32.  And  they  come  unto  thee  as  my  People  cometh.,  and 
they  ft t  before  thee  as  my  People.,  and  they  hear  thy  Words  1, 
but  they  will  -lot  do  them :  for  with  their  Mmth  they  fhew 
much  Love  \  but  their  Heart  go  eth  after  their  Covet  oufnefs. 

G  2  And 


gi  What  are  no  Signs  Fart.  If, 

ylnd  lo,  thou  art  unto  tbem^  as  a  very  lovely  Song^  of  one" 
that  hath  a  pleafant  Voice^  and  can  -play  well  on  an  Injlru- 
ment :  For  they  hear  thy  TVords^  but  they  do  them  net.  So 
it  was  with  IJerod,  he  heard  John  the  Baptift  gladly  z- 
Mark  vi.  20.  So  it  was  with  others  of  his  Hearers,  for 
a  Seafon.,  they  rejoiced  in  his  Light;  John  v.  35.  So  the 
ilony-ground  Plearers  heard  the  Word  with  Joy, 

Experience  fhcws  that  Perfons,  from  falfe  Religion, 
may  be  indined  to  be  exceeding  abundant  in  the  exter- 
nal Exercifes  of  Religion-^  yea,  to  give  themfelves  up 
to  them,  and  devote  almoil  their  whole  Time  to  them. 
Formerly  a  Sort  of  People  were  very  numerous  in  the 
Rcmifh  Church,  called  Reclufes\  who  forfook  the  "Worlds 
and  utterly  abandon'd  the  Society  of  Mankind,  and 
lliut  themfelves  up  clofe,  in  a  narrow  Cell,  with  a  Vow 
never  to  ftir  out  of  it,  nor  to  fee  the  Face  of  any  of 
Mankind  anymore;  (unlefs  that  they  might  be  vifited 
in  Cafe  of  Sicknefs)  to  fpend  all  their  Days  in  the  Exer- 
cifes of  Devotion  and  Converfe  with  God.  There  were , 
alfo  in  old  Time,  great  Multitudes  called  Hermits-  and 
Anchorites^  that  left  the  World  to  fpend  all  their  Days 
in  lonefome  Defarts,  to  give  themfelves  up  to  religious 
Contemplations  and  Exercifes  of  Devotion-,  fome  Sorts 
of  them  having  no  Dwellings,  but  the  Caves  and  Vaults 
©f  the  Mountains,  and  no  Food,  but  the  fpontaneous 

Productions  of  the  Earth. 1  once  lived  for  many 

Montlis,  next  Door  to  a  Jewy  (the  Houfes  adjoining 
one  to  another)  and  had  much  Opportunity  daily  to 
obfervchim-,  who  appeared  to  m.e  the  devoucefl  Perfoa 
that  ever  I  faw  in  my  Life :  great  Part  of  his  Time  being 
fpent  in  Ads  of  Devotion,  at  his  eaflern  Window, 
which  open'd  next  to  mine,  feeming  to  be  mofl  earneftly 
engaged,  not  only  in  the  Day  Time,  but  fometimes 
whole  Nights. 

X.  Nothing  can  be  certainly  known  of  the  Nature  of 
religious  Aifedlions  by  this,  that  they  much  difpofe 
Perlons  with  their  Mouths  to  pralfe  and  glo-rify  God. 

.  This 


tPART  IL  to  dijlingutjh  Affe5fions.  93 

This  indeed  is  impliedin  what  has  been  juft  now  obferved, 
of  abounding  and  fpending  much  Time  m  the  external 
Exercifes  of  Religion,  and  was  alfo  hjpted  before ;  but 
becaufe  many  feem  to  look  upon  it  as  a  bright  Evi  lence 
of  gracious  A  fFeftion,  when  Perfons  appear  greatly  dif- 
pofed  to  praife  and  magnify  God,  to  have  their  Mniths 
full  of  his  Praifes,  and  affe6lionately  to  be  cailmg  on 
others  .to  praife  and  extol  him,  I  thought  it  deferved  a 
more  particular  Confideration. 

No  Chriftian  will  make  it  an  Argument  again  ft  a  Per- 
son, that  he  feems  to  have  fuch  a  Dilpofition.  Nor  can 
it  reafonably  belook'd  upon  as  an  Evidence  for  a  Perfun, 
tf  thofe  Things  that  have  been  already  obferved  and 
proved,  "be  duly  confidered,  'Viz,  that  Perfons,  without 
Grace,  may  have  high  AfFc6lions  towards  God  and  Chrift, 
and  that  their  Affeftions,  being  ftrong,  rnay  fill  their 
Mouths,  and  incline  them  to  fpeak  much,  and  ve  y 
earneftly,  about  the  Things  they  are  affeded  wiih,  and 
that  there  may  be  Counterfeits  of  all  Kinds  of  gracious 
Affedion.  But  it  will  appear  more  evidently  an  \  diredlly, 
that  this  is  no -certain  Sign  of  Grace,  if  we  confider 
what  Inftances  the  Scripture  gives  us  of  it  in  thofe  that 
were  gracelefs.  We  often  have  an  Accou-nt  of  this,  in 
the  Multitude  that  were  prefent  when  Chrift  preached 
and  wrought  Miracles;  Mark  ii.  12.  ,And  immediately 
.he  arofe^  took  up  his  Bed^  and  went  forth  before  them  all: 
Infomuch  that  they  were  all  amazed-,  and  glorified  God^ 
faying^  We  never  f aw  it  on.this  Fafhion!  So  Matth.  ix. 
8.  and  Luke  V.  26.  Alfo  Matth.  x v.  3.1.  Infomuch  that 
the  Multitude  wondered^  when  they  faw  the  Dumb  to  fpeaky 
and  the  Maimed  to  be  whole^  the  Lame  to  walk,  and  the 
Blind  to  fee\  and  they  glorified  the  God  of  IfraeL  So  we 
are  told,  that  on  Gccafion  of  Chrift's  raifmg  the  S'jii  of 
the  Widow  of  Nain,  Lirlce  vii.  16.  'There  came  a  great 
Fear  on  all-,  and  they  glorified  God,  faying.,  that  a  great 
'  Prophet  is  rifen  up  among  us,  and  that  God  hath  vifited 
his  People,  So  we  read  of  their  glorifying  Chrift,  or 
^caking  exceeding  highly  of  him,  Luke  iv.  15.  And  he 

taught 


94  What  are  no  Signs         Part.  II. 

taught   in  their  Synagogues^  being  glorified  of  all.     And 
how  did  they  praiie  him  with  loud  Voices,  crying.  Ho- 
fanna  to  the  Son  of  David,  U of  anna  in  the  Higheji,     Blef- 
fed  is  he  that  coMeth  in  the  Name  of  the  Lordy  a  little 
before  he  was  crucified !  And  after  Chrift's  Afcenfion, 
when  the  Apoftles  had  hcal'd  the  impotent  Man,  we  are 
told,  that  all  Men  glorified  God  for  that  which  was  done^ 
A(5ts  iv.  2  1.     When  the  Gentiles  in  Antioch  of  Fiftdiay 
heard  from  Paul  and  Barnabas^  that  God  would  reje6t 
the  'jewSy  and  take  the  Gentiles  to  be  his  People  in  their 
Room,  they  were  affeded  with  this  Goodnefs  of  God  to 
the  G entiles y  and  glorified  the  Word  of  the  herd:  But  all 
that  did  fo,  were  not  true  Believers  •,  but  only  a  certain 
cle6l  Number  of  them;  as  is  intimated  in  the  Account 
wc   have  of  it-,  A6ls  xiii.  48.    And  when  the  Gentiles 
heard  this^  they  were  glad^  and  glorified  the  Word  of  the 
Lord\  and  as  many  as  were  ordained  to  eternal  Life^  believed. 
So  of  old,  the  Children  of  Ifrael^  at  the  Red  Sea,  fang 
God's  Praife ,  but  foon  forgat  his  Works.     And  the  Jews 
in  Ezekiel's  Time,  with  their  Mouth  fhewed  much  Love^ 
while  their  Heart  went  after  their  Covetoufnefs,     And  'tis 
foretold  of  falfe  Profellbrs,  and  real  Enemies  of  Reli-^ 
gion,  that  they  Ihould  Ihew  a  Forwardnefs   to  glorify 
God;  Ifa'i   Ixvi.  5.   Hear  ye  the  Word  of  the  Lord^  ye 
that  tremble  at  his  Word:  Tour  Brethren  that  hated  yoUy 
that  caft  you  out  for  my  Nam^^s  Sake^  faid^  Let  the  Lord 
he  glorified. 

'  I  IS  no  certain  Sign,  that  a  Perfon  is  gracioufly 
affedt/d,  if  in  the  Midftof  his  Hopes  and  Comforts,  he 
is  greatly  affeded  with  God's  unmerited  Mercy  to  him 
that  is  fo  unworthy,  and  fcems  greatly  to  extol  and  mag- 
nify free  Grace.  Thofe  that  yet  remain  with  unmorti^ 
fied  Pride  and  Enmity  againft  God,  may,  when  they 
imagine  that  they  have  received  extraordinary  Kindnefs 
from  God,  cry  out  of  their  bnworthinefs,  and  magnify 
God's  undeferved  Goodnefs  to  them,  from  no  other 
Convidtions  of  their  Ill-deferv  ings,  and  from  no  higher 
Principle,  than  6'<?/^/ had,  who,  while  he  yet  remained 

with 


Part.  II.  to  dijlivgidjlo  AffeBions,  95 

with  imfubdned  Pride  and  Enmity  againft  David^  was 
brought,  tho'aKing,  to  acknowledge  his  Unworthinefs, 
and  cry  out,  /  have  pUiyed  the  Focl^  I  have  erred  exceed- 
ingly^ and  with  great  Affection  and  Admiiation,  to 
magnify  and  extol  David's  unmerited  and  unexampled 

Kindnefs  to  him,   i  Sa?n.  xxv.  .16, 19,  and  xxvi.  2  r. 

And  from  no  higher  Principle,  than  that  from  whence 
Nebuchadnezzar  was  affefted  with  God's  Difpenfations^ 
that  he  faw  and  was  the  Subjed  of,  and  praifcs,  extols 
and  honours  the  King  of  Heaven-,  and  both  he  and 
Parius^  in  their  high  Afiedions,  call  upon  all  Nations 
to  praifeGod.  Dan,  iii.  28,  29,  30 j  andiv.  i,  2,  3,  34, 
35,  '^y,  and  vi.  25,  2.6,  27, 

XL  'Tis  no  Sio-n  that  Affections  are  rleht,  or  that 
they  arc  wrong,  that  they  make  Perfons  that  have  them, 
,exceeding  confident,  that  what  they  experience  is  divine, 
and  that  they  are  in  a  good  Eftate. 

It  is  an   Argument  with  fome,  againft  Perfons,  that 
they  are  deluded  if  they  pretend  to  be  alTured  oi  their 
good  Eftate,  and  to  be  carried  beyond  all  Doubting  of 
the  Favour  of  God-,  fuppofmg  that  there   is  no  fuch 
Thing  to  be  expedled  in  the  Church  of  God,  as  a  full 
and  abfolute  AfTurance  of  Hope;  unlefs  it  b-^  in  fome 
very  extraordinary   Circumftances;  as  in  the   Cafe  of 
Martyrdom :  Contrary  to  the   Doftrine  of  Proteftants, 
which  has  been  maintained  by  the  moft  celebrated  Wri- 
ters againft  the  Papifts;  and  contrary  to  the  plaintft 
Scripture  Evidence,     It  is  manifeft  that  it  was  a  common 
Thing  for   the  Saints  that  we  have  a  Biftory,  or  parti- 
cular Account  of  in  Scripture,  to  be  affured.     God  m 
the  plaineft   and  moft  pofitive   Manner,  revealed   and 
teftified   his  fpecial   Favour  to  Noah^  Abraham^  Ifaac, 
Jacobs  Mofes^  Daniel^  and  others.     Job  often  fpeaks  of 
his  Sincerity  and  Uprightnefs  with  the  greaeft  imagina- 
ble Confidence  and  AlTi.irance,    often  caUing  God  to 
witnefs  to  it;  and  fays  plainly,  I  know  that  my  Redeemer 
Uveth^  and  that  I  Jhiall  fee  him  for  myfelf^  and  not  ano- 

ther-i 


96  What  are  no  Signs  Part  IL 

ther^  Jobxix,  25,  &c.  David,  throughout  the  Book 
qt  i^lalms,'  almolt  every  where  fpeaks  without  any  Hefi- 
tancy,  and  in  the  molt  pofitive  Manner,  of  God  as  his 
God:  glorying  in  him  as  his  Portion  and  Heritage,  his 
Jlock  and  Conhdence,  his  Shield,  Salvation  and  high- 
•Tower,  and  tiie  like.  Hezekiah  appeals  to  God,  as  one! 
that  knew  that  he  had  walked  before  him  in  Truth  and 
with  a'perfedl  Heart,  2  Kings  xx.  ^^  Jefus  Chrift,  in 
-his  dying  Diicourfe  with  his  eleven  Dilciples,  in  the  14th, 
1 5th- and  1 6th  Chapters  of  7^i?«,  (which  was  as  it  were 
ChriiVs  laft  Will  and  Teftament  to  his  Difciples,  and  to 
Jiis  whole  Church)  oftei)  declares  his  fpecial  and  ever- 
lalling  Love  to  them,  in  th^  plainefl:  and  moil  pofitiv? 
Terms  j  and  promifes  them  a  future  Participation  with 
him  in  his  Glory,  in  the  moft  abfolute  Manner-,  and 
tells  them  at  the  fame  Time,  that  he  does  fo,  to  the  End 
that  their  Joy  might  bt  full-,  John  xv.  11.  Thefe  "Things 
have  I  ffoken  unto  youy  that  my  Joy  might  remain  in  you, 
and  that  your  Joy  might  he  full.  See  alfo  at  the  Conclu- 
fion  of  his  whole  Difcourfe,  Chap.  xvi.  53.  Thefe  Things 
have  I  fpoken  unto  you^  that  in  me  ye  might  have  Peaa. 
In  the  World  ye  Jhall  have  Tribulation  -,  hut  he  of  good 
Cheer ^  I  have  overcome  the  World.  Chrift  was  not  afraid 
of  fpeaking  too  plainly  and  pofitively  to  them:  He  did 
not  dt  fire  to  hold  them  in  the  leaft  Sufpenfc.  And  he 
concl  ded  that  laft  Difcourfe  of  his,  with  a  Prayer  in 
their  Prefence,  wherein  he  fpeaks  pofitively  to  his  Fa- 
ther of  thofe  eleven  Difciples,  as  having  all  of  them 
favingly  known  him,  and  believed  in  him,  and  received 
and  kept  his  Word  j  and  that  they  were  not  of  the 
World  5  and  that  for  their  Sakes  he  fandlified  himfelf; 
and  that  his  Will  was  that  they  fhould  be  with  him  in  his 
Glory :  And  tells  his  Father,  that  he  fpake  thefe  Things 
in  his  Prayer,  to  the  End,  that  his  Joy  might  be  ful- 
filled in  them,  Verfe  13.  By  thefe  Things  it  is  evident, 
that  'tis  agreeable  to  Chrift's  Defigns,  and  the  contrived 
Ordering  and  Difpofition  Chrift  makes  of  Things  in  his 
Church,  that   there  fhould  be  fufficient  and  abundant 

Provifion 


Part  IL  to  d\Jlwguifi  JffeBiom.  ,97 


♦ 


Provifion  made,  that  his  Saints  might  have  full  AfTurance 
of  their  future  Glory. 

The  Apoftle  Paul^  through  all  his  Epiftles.  fpeaks  iri 
an  affured  Strain;  ever  fpeaking  pofitively  of  his  fpecial 
'Relation  to  Chrifl,  his  Lord  and  Mafter  and  Redeemer, 
and  his  Intereft  in,  and  Expe6tation  of  the  future  Re- 
ward. It  would  'be  endlefs  to  take  Notice  of  all  Places 
that  might  be  enumerated;  I  (hall  mention  but  three  or 
four.  Gal  ii.  20.  Chrift  liveth  in  me,  and  the  Life  which 
I  now  live  in  the  Flejh^  I  live  by  the  Faith  of  the  Son  of 
Gody  who  loved  me^  and  gave  him f elf  for  me.  Phil.  i.  21. 
For  me  to  live  is  Chrijl,  and  to  die  is  Gain.  2  Tim.  i,  12.  / 
know  whom  I  have  believed ;  and  I  am  perfuaded  that  he  is 
able  to  keep  that  which  I  have  committed  to  him.,  ^g^i^^fi  that 
Day.  2  Tim.  i.  8.  /  have  fought  a  good  Fight ;  /  have 
jinifhed  my  Courfe ;  /  have  kept  the  Faith :  Henceforth  there 
is  laid  up  for  me  a  Crown  of  Right  ecu ftefs.,  which  the 
Lord.,  the  righteous  Judge.,  will  give  me  at  that  Day, 

And  the  Nature  of  the  Covenant  af  Grace,  and  God's 
declared  Ends  in  the  Appointment  and  Conftitution  of 
Things  in  that  Covenant,  do  plainly  fhew  it  to  be  God's 
Defign,  to  make  ample  Provifion  for  the  Saints  having 
an  afTured  Hope  of  eternal  Life,  while  living  here  upon 
Earth.  Forfo  are  all  Things  ordered  and  contrived  in 
that  Covenant,  that  every  Thing  might  be  m.ade  fure  on 
God's  Part,  ^he  Covenant  is  ordered  in  all  Things.,  and 
fure:  The  J'romifes  are  moft  tull,  and  very  often  re- 
peated, and  various  Ways  exhibited;  and  there  are 
many  Witnefles,  and  many  Seals  ;  and  God  has  confir- 
med his  Promifes  with  an  Oath.  And  God's  declared 
t)efign  in  all  this  is,  that  the  Heirs  of  the  Promifes 
might  have  an  undoubting  Hope,  and  full  Joy,  in  an 
AfTurance  of  their  future  Glory.  Heb.  vi.  17,  18. 
Wherein  God  willing.,  more  abundantly  to  fhew  to  the  Heirs 
ef  Promife.,  the  Immutability  of  his  Counfel.,  confirmed  it 
by  an  Oath ;  that  by  two  immutable  Things.,  in  zvh'uh  it 
was  impoffible  for  God  to  Lie.,  we  might  have  a  flrcvg 
ponfolaticny  who  have  fied  for  Refuge.^  to  lay  hold  on  the 

Hope 


98  What  are  no  Signs  Part  II. 

Hope  fet  before  tis.     But  all  this  would  be  in  vain,  to  » 
any  fuch  Purpofe,  as  the  Saints  ftrong  Confolation,  ancj  t 
Hope  of  their  obtaining  future  Glory,  if  their  Intereft  " 
in  thofe  fure  Promifes  in  ordinary  Cafes,  was  not  attain- 
able.    For  God*s   Promifes  and  Oaths,  let  them  be  as 
fure  as  they  will,  can't  give  ftrong  Hope  and  Comfort  to 
any  particular  Perfon,  any  further  than  he  can  know 
that  thofe  Promifes  are  made  to  him.     And  in  vain  is 
Provifion  made  in  Jefus  Chrift,  that  Believers  might  be 
perfedt  as  pertaining  to  the  Confcience,  as  is  fignified, 
Heb.  ix.  9.  if  Aflurance  of  Freedom  from  the  Guilt  of 
Sin  is  not  attainable. 

It  further  appears  that  AfTurance  is  not  only  attainable 
in  fome  very  extraordinary  Cafes,  that  all  Chriftians  are 
direded  to  give  all  Diligence  to  make  their  Calling  and 
Eledlion  fure,  and  are  told  how  they  may  do  it,  2  Pet, 
i.  5. — 8.  And  'tis  fpoken  of  as  a  Thing  very  unbeco- 
ming of  Chriftians,  and  an  Argument  of  fomething  very 
blameable  in  them,  not  to  know  whether  Chrift  be  in 
them  or  no  J  2  Cor.  xiii.  5.  Know  ye  not  your  own  felves^ 
how  that  Jefus  Chrift  is  in  you^  except  ye  be  Reprobates  ? 
And  'tis  implied  that  it  is  an  Argument  of  a  very  blame- 
able  Negligence  in  Chriftians,  if  they  practice  Chriftia- 
nity  after  fuch  a  Manner  as  to  remain  uncertain  of  the 
Reward,  in  that  i  Cor.  ix.  26.  I  therefore  fo  run,  as  not 
uncertainly.  And  to  add  no  more,  it  is  manifeft,  that 
Chriftians  knowing  their  Interefts  in  the  faving  Benefits 
of  Chriftianity,  is  a  Thing  ordinarily  attainable,  becaufe 
the  Apoftles  tell  us  by  what  Means  Chriftians  (and  not 
only  Apoftles  and  Martyrs)  were  wont  to  know  this; 
I  Cor.  ii.  12.  Now  we  have  received,  not  the  Spirit  of 
the  World,  but  the  Spirit  which  is  of  God,  that  we  might 
know  the  things  that  are  freely  given  to  us  of  God.  And 
I  John  ii.  3.  And  hereby  do  we  know  that  we  know  hinty 
if  we  keep  his  Commandments.  And  Verfe  5.  Hereby 
know  we  that  we  are  in  him.  Chap.  iii.  14.  JVe  know 
that  we  are  paffed  frojn  Death  to  Life,  becaufe  we  love 
the  Brethren.  Verfe  12.  Hereby  we  know  that  we  are  of 

the 


Part  II.  to  difiinguijl:)  Aff'eBions.  99 

the  'Truths  and  fiall  ajfure  our  Hearts  before  him.  Verfe 
24.  Hereby  we  know  that  he  ahideth  in  us,  by  the  Spirit 
that  he  hath  given  us.  So  Chap.  iv.  13.  and  Chap.  v. 
2.  and  Verfe  19. 

Therefore  it  muft  needs  be  very  unreafonable  to  deter- 
mine, that  Perfons  are  Hypocrites,  and  their  Alfedlions 
wrong,  becaufe  they  feem  to  be  out  of  Doubt  of  their 
own  Salvation,  and  the  Affedtions  they  are  the  Subjects 
of,  feem  to  baniih  all  Fears  of  Hell. 

On  the  other  Hand,  it  is  no  fufficient  Reafon  to  deter- 
mine,  that  Men  are  Saints,  and  their  Affeclions  gracious, 
becaufe  the  Affedions  they  have  are  attended  vv^ith  an 
/exceeding  Confidence  that  their  State  is  gooci,  and  their 
Affedlions  divine.*  Nothing  can  be  certainly  argued 
from  their  Confidence,  how  great  and  ftrong  foever  it 
ieems  to  be.  Jf  we  fee  a  Man  that  boldly  calls  God  his 
Father,  and  commonly  fpeaks  in  the  m.oft  bold,  fami- 
liar and  appropriating  Language  in  Prayer,  My  Father^ 
piy  dear  Redeemer.,  my  fweet  Saviour^  my  Beloved.,  and 
the  like, — and  it  is  a  common  Thing  for  him  to  ufe  the 
moft  confident  Expreflions  before  Men,  about  the  Good- 
nefs  of  his  State-,  fuch  as,  /  know  certainly  that  God  is 

my 

*  **  O  Proteflbr,  look  caretuily  to  your  Fouiidatioa :  Be  not  Iilgh- 
**  minded,  but  fear.  You  have,  it  may  be,  done  and  fuifercd  many 
**  Things  in  and  for  Religion;  you  have  excellent  Gifts  and  fweet 
•'  Comforts  ;  a  warm  Zeal  for  God,  and  high  Confidence  of  your 
"  Integrity  :  All  this  may  be  right,  for  aught  that  I,  or  (it  may  be) 
**  you  know  :  But  yet,  it  is  pOiTible  it  m.ay  be  falfe  alfo.  Ycu  have 
**  fometimes  judged  yourfelves,  and  pronounced  yourfelves  upright; 
f*  but  remember  your  f nal  Sentence  is  not  yet  pronounced  by  your 
**  Judge.  And  what  if  God  weigh  you  over  again,  in  his  more 
"  equal  Balance,  and  fhould  fay,  MenCy  Tekel.  Thou  art  weighed 
**  in  the  Balance,  and  art  found  wanting!  What  a  confounded  Man 
**  wilt  thou  be,  under  fuch  a  Sentence !  ^i^  fplendcnt  in  ConfpeStu 
**  Hcmi?iiSf  fordent  in  ConjpeSlu  'Judicis  ;  Things  that  are  highly 
"  efteemed  of  Men,  are  an  Abomination  in  the  Sight  of  God :  He 
"  feeth  not  as  Man  feeth-  Thy  Heart  may  be  fiilfe,  and  thou  not 
V**  know  it:  Yea,  it  may  be  falfe,  and  thou  ftrongly  conlident  of  its 
"  Integrity."     FlanjcV^  Touchjione  of  Sincerity y  Chap.  ii.  ScdL  5. 

*'  Some  Hypocrites  are  a  great  deal  more  confident  than  many 
**  Saints."  Siodard's  Difcourfc  on  the  Way  to  knoH^v  Sincerity.and 
Bypurify^  pag.  1 28.  -^  '  • 


100  What  are  no  Signs  Part  IT..' 

my  Father'^  I  know  fo  furely  as  there  is  a  God  in  Heaven^ 
that  he  is  my  God\  I  know  I  Jhall  go  to  Heaven^  as  well 
as  tf  I  were  there  •,  /  know  that  God  is  now  manifefting 
himfelf  to  my  Soiil^  and  is  now  fmiling  upon  me:  And 
feems  to  have  done  forever  with  any  Enquiry  or  Exami- 
nation into  his  State,  as  a  Thing  fufficiently  known,  and 
out  of  Doubt^  and  to  contemn  all  that  fo  much  as  inti- 
mate or  fuggeft,  that  there  is  fome  Reafon  to  Doubt  or 
Fear  whether  all  is  right;  fuch  Things  are  no  Signs  at 
all  that  it  is  indeed  fo  as  he  is  confident  it  is.-f  Such  aft 
over-bearing,  high-handed  and  violent  Sort  of  Confi- 
dence as  this,  fo  affedting  to  declare  itfelf  with  a  mofb 
glaring  Show,  in  the  Sight  of  Men,  which  is  to  be  feen 
in  many,  has  not  thp  Counterjance  of  a  true  Chriftian 
AfTurance:  It  favours  more  of  the  Spirit  of  the  Fhari- 
fees,  who  never  doubted  but  that  they  were  Saints^  and 
the  mofb  eminent  of  Saints,  and  were  bold  to  go  to 
God,  and  come  up  near  to  him,  and  lift  up  their  Eyes, 
and  thank  him  for  the  great  Diflin6lion  he  had  made 
between  them  a,nd  other  Men;  and  when  Chrifl  inti- 
mated that  they  were  blind  and  gracelefs,  defpifed  the 
Suggeflion ;  John  ix.  40.  And  fome  of  the  Pharifees  which 
were  with  him^  heard  thefe  Words^  and  faid  unto  him^ 
Are  we  blind  alfo?  If  they  had  more  of  the  Spirit  of  the 
Publican^  with  their  Confixience,  who  in  a  Senfe  of  his 
exceeding  Unworthinefs,  flood  afar  off,  and  durfl  not 
fo  much  as  lift  up  his  Eyes  to  Heaven,  but  fmote  on 
his  Breaft,  and  cried  out  of  himfelf  as  a  Sinner,  their 

Confidence 

t  **  Doth  the  Work  of  Faith  in  fome  Believers,  bear  upon  its  top 
*^  Branches,  the  full  ripe  Fruits  of  a  bleffed  AfTurance  ?  Lo,  what 
*'  ftrong  Confidence,  and  high -built  Perfuaiions  of  an  Intereft  iij 
*'  God,  have  fometimes  been  found  in  unfaftified  Ones.  Yea,  fo 
**  ftrong  may  this  falfe  Aflurance  be,  that  they  dare  boldly  venture 
**  to  go  to  the  Judgment  Seat  of  God,  and  there  defend  it.  Doth 
•'  the  Spirit  of  God  fill  the  Heart  of  the  afTured  Believer  with  Joy 
**  unfpeakable  and  full  of  Glory,  giving  them,  through  Faith,  a 
**  Prclibation  or  Foretafte  of  Heaven  itfelf,  in  thofe  firlt  Fruits  of  it? 
'*  How  near  to  this  comes  what  the  Apoflle  fuppofes  may  be  founcj 
i»'  in  Apollates  1"     FU'vePs  Hujbandrj  fpirituall^edt  Chap.  iz. 


Part.  II.  to  ^IflmguiJJo  Afeciiom.  loi 

,  Confidence  would  have  more  of  the  Afped  of  the  Con- 
fidence of  one  that  humbly  trufls  and  hopes  in  Chrift, 
and  has  no  Confidence  in  himfelf. 

If  we  do  but  confider  what  the  Hearts  of  natural  Mea 
are,  what  Principles  they  are  under  the  Dominion  of, 
what  Blindnefs  and  Deceit,  what  Self-Flattery,  Self- 
,  Exaltation  and  Self-Confidence  reigns  there,  we  need 
not  at  all  wonder  that  their  high  Opinion  of  themfelves;, 
and  Confidence  of  their  happy  Circumilances,  be  as 
[  high  and  ftrong  as  Mountains,  and  as  violent  as  a  Tem- 
ped, when  once  Confcierice  is  blinded,  and  Convidlions 
kiird,  with  falfe,  high  Affe6lions,  and  thofe  foremen- 
tion'd  Principles  let  loofe,  fed  up  and  prompted  by 
falfe  Joys  and  Comforts,  excited  by  fome  pleafing  Ima- 
ginations imprels'd  by  Satan,  transforming  himfelf  into 
an  Angel  of  Light. 

When  once  a  Hypocrite  is  thus  eilablifh'd  in  a  falfe 
Hope,  he  has  not  thofe  Things  to  caufe  him  to  call  his 
Hope  in  Queftion,  that  oftentimes  are  the  Occafion  of 
the  Doubting  of  true  Saints  •,  as  Firfi^  He  has  that  cau- 
tious Spirit,  that  great  Senfe  of  the  vafl  Importance  of 
a  fure  Foundation,  and  that  Dread  of  beino-  deceived. 
The  Comforts  of  the  true  Saints  increafe  Awakenino-  and 
Caution,  and  a  lively  Senfe  how  great  a  Thing  it  is  to 
appear  before  an  infinitely  holy,  juft  and  omnifcicnt 
Judge.  But  falfe  Comforts  put  an  End  to  thefe  Things, 
and  dreadfully  ftupify  the  Mind.  Secondly ^  The  Hypo- 
crite has  not  the  Knowledge  of  his  own  Blindnefs,  and 
the  Deceicfulnefs  of  his  own  Heart,  and  that  mean  Opi- 
nion  of  his  own  Underftanding,  that  the  true  Saint  has. 
Thofe  that  are  deluded  with  falfe  Difcoveries  and  Affec- 
tions, are  evermore  highly  conceited  of  their  Light  and 
Underftanding.  1'hirdly^  The  Devil  don't  afiault  the 
Hope  of  the  Hypocrite,  as  he  does  the  Hope  of  a  true 
Saint.  The  Devil  is  a  great  Enemy  to  a  true  Chriftian 
Hope,  not  only  becaufe  it  tends  greatly  to  the  Comfort 
of  him  that  hath  it,  but  alfo  becaufe  it  is  a  Thing  of  a 
holy,  heavenly  Nature,  greatly  tending  to  promote  and 

cherifh 


102  What  are  no  Signs  Part  II.I 

cherifh  Grace  in  the  Heart,  and  a  great  Incentive   tO( 
Stridnefs  and  Diligence  in  the  chriftian  Life.     But  he 
is  no  Enemy  to  the  Hope  of  a  Hypocrite,  which  abovCi 
all  Things  eilabliilies  his  Intereft  in  him  that  has  it.     A' 
Hypocrite  may  retain  his  Hope  without  Oppofition,  as 
long   as   he  lives,  the  Devil  never  diuurbing  it,  nofi 
attempting  to  diflurb  it.     But  there  is  perhaps  no  truei 
Chriftian  but   what   has  his   Hope   affaui  ed   by  him*, 
Satan  ailauited   Chrifl  himfelf,  upon  this,  whetb  r  hei 
were  the  Son  of  God  or  no:   And  the  Servant  is   not 
above  his  Mailer,  nor  the  Difciple  above  his  Lord-,  'tis 
enough  for  the  Difciple,  that  is  molt  privileged  in  this 
World,  to  be  as  his  Mailer.     Fourthly^  He  who  has  a 
falfeHope,  has  not  that  Sight  of  his  own  Corruptions^, 
which  the  Saint  has.     A  true  Chriftian  has  ten  Times 
fo  much  to  do  with  his  Heart,  and  its  Corruptions,  as  an 
Hypocrite:  And  the   Sins  of  his  Heart  and  Practice, 
appear  to  him  in  their  Blacknefs-,  they  look   dreadful  j 
and  it  often  appears  a  very  mylterious  Thing,   tha:  any 
Grace  can  be  confiftent  with  fuch  Corruption,  or  Ihould 
be  in  fuch  a  Heart.     But  a  falfc  Hope  hides  Corruption, 
covers  it  all  over,  and  the  Hypocrite   looks  clean  and 
bright  in  his  own  Eyes. 

There  are  tv/o  Sorts  of  Hypocrites:  one  that  are 
deceived  with  their  outward  Morality  and  external  Reli- 
gion-, many  of  which  are  profels'd  Arminians^  in  the 
Do6trinc  of  Juftificauon:  And  the  other,  are  thofe  that 
are  deceived  with  falfe  Difcoveries  and  Elevations ;  which 
often  cry  down  Works,  and  Men's  own  Righteoufnefs, 
and  talk  much  of  free  Grace;  but  at  the  fame  Time 
make  a  Righteoufnefs  of  their  Difcoveries,  and  of  their 
Humiliation,  and  exalt  themfelves  to  Heaven  with  them. 
Thefe  two  Kinds  of  Hypocrites  Mr.  Sbepard^  in  his 
Expofition  of  the  Parable  of  the  ten  Virgins,  diftin- 
guiflies  by  the  Names  of  legal -^nd  evangelical  Hypocrites^ 
and  often  fpeaks  of  the  latter  as  the  worft.  And  'tis 
evident,  that  the  latter  are  commonly  by  far  the  moll 
confident  in  their  Hope,  and  with  the  moft  Difficulty 

brought 


Part  II.  to  dlllinguiCb  Affedlions,  loj 

,  brought  off  from  it :  I  have  fcarcely  known  the  Inftancc 
of  fiich  an  one,  in  my  Life,  that  has  been  undeceived. 
The  chief  Grounds  of  the  Confidence  of  many  of  them, 
are  the  very  fame  Kind  of  Impulfes  and  fuppofed  Reve- 
lations, (fometimes  with  Texts  of  Scripture,  and  fome- 
times  without)  that  fo  many  of  late  have  had  concerning 
,  future  Events;  calling  thefe  Impulfes  about  their  good 
Eftate,  the  Witnefs  of  the  Spirit ;  intirely  mifunder- 
;  (landing  the  Nature  of  the  Witnefs  of  the  Spirit,  as  I 
I  fhall  fhew  hereafter.  Thofe  that  have  had  Vifions  and 
i  Impulfes  about  other  Things,  it  has  generally  been  to 
I  reveal  fuch  Things  as  they  are  defirous  and  fond 
of:  And  no  wonder,  that  Pcrfons  who  give  heed  to 
fuch  Things,  have  fame  Sort  of  Vifions  or  Imprefiions 
about  their  own  eternal  Salvation,  to  reveal  to  them 
that  their  Sins  are  forgiven  them,  that  their  Names 
are  written  in  the  Book  of  Life,  that  they  are  in 
high  Favour  with  God,  ^c,  and  efpecially  when  they 
earneftly  feek,  expedt  and  wait  for  Evidence  of  their 
Election  and  Salvation  this  Way,  as  the  furcft  and 
moft  glorious  Evidence  of  it.  Neither  is  it  any  Won- 
der,  that  when  they  have  fuch  a  fuppofed  Revelation 
of  their  good  Eftate,  it  raifes  in  them  the  higheft 
Degree  of  Confidence  of  it.  'Tis  found  by  abundant 
Experience,  that  thofe  who  are  led  away  by  Impulfes 
and  im.agined  Revelations,  are  extremely  confident: 
They  fuppofe  that  the  great  Jehovah  has  declared  thef  j 
and  thofe  Things  to  them  •,  and  having  his  immediate 
Teftimony,  a  ftrong  Confidence  is  the  higheft  Vertue. 
Hence  they  are  bold  to  fay,  I  know  this  er  that\ — I  know 
certainly^ — I  am  as  fare  as  that  I  have  a  Beings  and  the 
like:  And  they  defpife  all  Argument  and  Enquiry  in 
the  Cafe.  And  above  all  Thmgs  elfe,  'tis  eafy  to  be, 
accounted  for,  that  ImpreiTions  and  Impulfes  about  that 
which  is  fo  pleafing,  fo  fuiting  their  Self-Love  and 
Pride,  as  their  being  the  dear  Children  of  God,  diftin- 
guifhed  from  moft  in  the  W^orld  in  his  Favour,  ihould 
make  them  ftrongly   confident ;  Efpecially  when  with 

their 


104  What  are  n'o  Slgni  Part.  If. 

their  Irhpulfes  and  Revelations  they  hav^  high  Affec- 
tions, which  they  take  to  be  the  moft  eminent  Fxercifes 
of  Grace.  1  have  known  of  feve'ral  Perfons,  that  have  ; 
had  a  fond  Defire  of  fomething  of  a  temporal  Nature^  , 
through  a  violent  PafFion  thai  has  poiTeffed  them,  and  J 
they  have  been  earneftly  purfuing  the  Thing  they  hav 
defired  Hiould  come  to  pafs,  and  have  met  with  great 
Difficulty  and  many  Difcouragements  in  it,  but  at  laft 
have  had  an  Impreflion  or  fuppoled  Revelation  that  they 
Ihould  obtain  what  they  fought:  and  they  have  looked 
upon  it  as  a  fure  Promife  from  the  molt  High,  which" 
has  made  them  moft  ridiculouHy  confident,  againft, 
all  Manner  of  Reafon  to  convince  them  to  contrary,  and 
all  Events  working  againft  them.  And  there  is  nothing 
hinders,  but  that  Perfons  who  ar6  feeking  their  Salvation,: 
may  be  deceived  by  the  like  delufive  Imprefllons,  and 
be  made  confident  of  that,  the  fame  Way. 

The  Confidence  of  many  of  this  Sort  of  Hypocrites,* 
that  Mr.  Shepard  calls  evangelical  Hypocrites^  is  like  the 
Confidence  of    fome  mad  Men,    who  think  they  are 
Kings:  They   will  maintain  it   againft  all  Manner  of 
Reafon  and  Evidence.     And  in  one  Senfe,  it  is  much 
more  immoveable  than   a  truly  gracious  AfTurance-,  Si' 
true  AfTurance  is  not  upheld,  but  by  the  Soul's  being 
kept  in  a  holy  Frame,  and  Grace  maintained  in  lively 
Exercife.     If  the  Actings  of  Grace  do  much  decay  in, 
the  Ciiriftian,  and  he  falls  into  a  lifelefs  Frame,  he.lofes 
his  AfTurance:  But  this  Kind  of  Confidence  of  Hypo- 
crites will  no.  be  fhaken  by  Sin:  They,,  (at  leaft  fomeof  ji 
them)  wijl  maintain  their  Boldnefs  in  their  Hope,  in  the 
moft  corrupt  Frames  and  wicked  Ways:    Which  is  a 
fure  Evidence  of  their  Delulion.*  Apd 


*  Mr.  Sbepard  fpeaks  of  it,  as  a  prejumptuous  Peace,  that  is  not  i7iter- 
rupted  and  broke  by  ei>ii  Works.  And  iays,  that  the  Spirit  iv ill  Jig hy 
and  not  Jing  in  that  Brojom,  'whence  corrupt  Di/pojitions  and  Pajjioni 
break  cut.  And  that  though  Men  in  J'uch  Frames  may  feem  to  maintain 
ihe  Confolation  of  the  Spirit,  and  not  fu/pe^  their  Hypocrify,  under 
Pretence  of  trujiing  the  Lorct s  Mercy  y  yet  thcj  cannot  avoid  the  Con-- 
demrHLtion  of  the  Word.  Parable  of  the  ten  Virgins,  Part  L  p.  iJ'Q. 


I 


Part  II.  to  diflinguifh  Affediions.  105 

And  here  |[  can't  but  obferve,  that  there  are  certairi 
Doflrines  often  preached  to  the  People,  which  need  to 
!  be  delivered  With  more  Caution  and  Explanation   than 
(they  frequently  are;  for  as  they  are  by  many  underftood, 
1  they  tend  greatly  to  eftabllfh  this  Delufion  and  falfe  Con- 
fidence of  Hypocrites.     The  Do6lrines  I  fpeak  of  are 
thofe  of  Chrifiians  living  hy   Faith ^  not  by  Sight-,  their 
giving  Glory  to   God^  hy  trujling  him  in  the  Dark\  living 
uponChrift^  and  not  upon  Experiences-,  not  making  their 
good  Frames  the  Foundation  of  their  Faith  *  Which  are 
excellent  and  important  Do(5lrines  indeed,  rightly  under- 
ftood, but  corrupt  and  deftru6tive,  as  many  underftand 
them.     The  Scripture  fpeaks  of  living  or  walking  by 
IFairh,  and  not  by  Sight,  in  no  other  Way  than  thefe, 
mz.  a  being  governed  by  a  Refped  to  eternal  Things, 
ithat  are  the  Objeds  of  Faith,  and  are  not  feen;  and  not 
[by  a  Refpe6l  to  temporal  Things,  which  are  feen;  and 
;believing  Things  revealed  that  we  never  faw  with  bodily 
Eyes  •,  and  alfo  living  by  Faith  in  the  Promife  of  future 
Things ;  without  yet  feeing  or  enjoying  the  Things  pro- 
mifed,  or  knowing  the  Way  how  they  can  be  fulfilled* 
iThis  will  be  eafily  evident  to  any  one  that  looks  over 
the  Scriptures  which  fpeak  of  Faith  in  Oppofiticn  to 
\Sight',  as  2  Cor.  iv.  18,  and  v.  7.  Heb.  xi.  i,  8,  13,  17, 
27,  29.  Rom.  viii.  24.  John  xx.  29.  But  this   Dodrine, 
as  it  is  underftood  by  many,  is,  that  Chriftians  ought 
iirmly  to  believe  and  truft  in  Chrift,  without  fpiritual 
Sight  or  Light,  and  altho'  they  are  in  a  dark  dead  Frame, 
and,  for  the  prefent,  have  no  fpiritual  Experiences  or 
Difcoveries.     And  it  is  truly  the  Duty  of  thofe  who  are 
thus  in  Darknefs,  .to  come  out  of  Darknefs,  into  Light, 

and 


Dr.  Jmes  fpeaks  of  it  as  a  Thing,  by  which  the  Peace  of  a  wicked 
Man  may  be  diftinguilhed  from  the  Peace  of  a  godly  Man,  "  that 
"  the  Peace  of  a  wicked  Man  continues,  whether  he  performs  the 
'*  Duties  of  Piety  and  Righteoufnefs,  or  no;  provided  thofe  Crimes 
"  are  avoided  that  appc^ir  horrid  to  Nature  itfelf,"  Cafes  of  Con- 
fcience,  Lib.  IIL  Chap.  7, 

H 


io6  What  are  no  Signs  Part  \h 

and  believe.     But  that  they  fhould  confidently  believe 
and  iruft,  while  they  yet  remain  without  fpiritual  Light ; 
or  Sio:ht,  is  an  antifcriptural  and  abfurd  Dodlrine.     The 
Scripture  is  ignorant  of  any  fuch  Faith  in  Chrift  of  the 
Operation  of  God,  that  is  not  founded  in  a  fpiritual 
Sight  of  Chrift:  That  believing  on  Chrift,  which  accom- 
panies a  Title  to  everlafting  Life,  is  2i  feeing  the  Son.,  and 
believing  on  hinij  John  vi.  40.  True  Faith  in  Chriftis  never 
exercifed,  any  further  than  Perfons  behold  as  in  a  Glafs^ 
the  Glory  of  the  Lord.,  and  have  the  Knowledge  of  the 
Glory  of  God  in  the  Face  of  Jefus  Chrifi-,  2  Cor.  xviii. 
and  iv.  6.     They  into  whofe  Minds  the  Light   of  the 
glorious  Gofpel  of  Chrift.,  who  is  the  Image  of  God.,  does 
not  fhine:  i'hey  believe  not-,  2  Cor.  iv.  4.    That  Faith, 
which  is  without  fpiritual  Light,  is  not  the  Faith  of  the 
Children  of  the  Light,  and  of  the  Day,  but  the  Pre- 
fumption  of  the  Children  of  Darknefs.     And  therefore 
to  prefs  and  urge  Men  to  believe,  without  any  fpiritual 
Light  or  Sight,  tends  greatly  to  help  forward  the  Delu- 
fions  of  the  Prince  of  Darlcnefs.     Men  not  only  can't 
exercife  Faith  without  fome  fpiritual  Light,  but  they  can 
exercife  Faith  only  juft  in  fuch  Proportion  as  they  have 
fpiritual  Light.     Men  will  truft  in  God  no  further  than 
they  know  him :  And  they  can't  be  in  the  Exercife   of 
Faith  in  him  one  Ace  further  than  they  have,  a  Sight  of 
his  Fulnefs  and  Faithfulncfs  in  Exercife.     Nor  can  they 
have  the  Exercife  of  Truft  in  God,  any  further  than 
they  are  in  a  gracious  Frame.     They  that  are  in  a  dead 
carnal  Frame,  doubtlefs  ought  to  truft  in  God;  becaufe 
that  would  be  the  fame  Thing  as  coming  out  of  their 
bad  Frame,  and  turning  to  God:  But  to  exhort  Men. 
confidently  to  truft  in  God,  and  fo  hold  up  their  Hope 
and  Peace,  tho'  they  are  not  in  a  gracious  Frame,  and 
continue  ftill  to  be  fo,  is  the  fame  Thing  in  Effe6b,  as  1 
to  exhort  them  confidently  to  truft  in  God,  but  not  witha 
gracious   Truft:  And  what  is  that  but  a  wicked  Pre- 
fumption?  It  is  juft  fo  impofTible  fo»*  Men  to  have  a 
ftrong  or  lively  truft  in  God,  when  they  have  no  lively 

Exercifes 


Part.  IL  to  dijllnguijlo  Affedlions.  107 

Exercifes  of  Grace,  or  feniible  chriftian  Experiences, 
as  it  is  for  them  to  be  in  the  lively  Exercifes  of  Gracej^ 
without  the  Exercifes  of  Grace. 

'Tis  true,  that  it  is  the  Duty  of  God's  People  to  truft 
in  him,  when  in  Darknefs,  and  tho'  they  remain  dill  in 
Darknefs,  in  that  Senfe,  that  they  ought  to  trull  in  God 
when  the  Afpeds  of  his  Providence  are  dark,  and  look  as 
thoug;h  God  had  forfaken  them,  and  did  not  hear  their 
Prayers,  and  many  Clouds  gather,  and  many  Enemies 
fitrround  them,  with  a  formidable  Afpe6t,  threatning  to 
fwallow  them  up,  and  all  Events  of  Providence  feem 
to  be  againft  them,  all  Circumilances  feem  to  render  the 
Promifes  of  God  difncult  to  be  fullfil'd,  and  God  mufl 
be  trufted  out  of  Sight,  i.  e.  when  we  can't  fee  which 
Way  it  is  polTible  for  him  to  fuUfil  his  Word,  every 
Thing  but  God's  meer  Yv^ord  makes  it  look  unlikely ; 
fo  that  if  Perfons  believe,  they  muft  Hope  againft  Hope. 
Thus  the  ancient  Patriarchs^  and  Job^  and  the  Pfalmiil, 
and  Jeremiah^  Daniel^  Shadrach^  Meftoech^  and  Adednego^ 
and  the  Apoftle  Faul^  gave  Glory  to  God.  by  trufting 
in  God  in  Darknefs.  And  Vve  have  many  Inftances  cf 
fuch  a  glorious  vidorious  Faith  in  the  Eleventh  of  the 
Hehreisos.  But  how  different  a  Thing  is  this,  from 
trufting  in  God  without  fpiritual  Sight,  and  being  at 
the  fam.e  Time  in  a  dead  and  carnal  Frame! 

There  is  alfo  fuch  a  Thing  as  fpiritual  Light's  being 
let  into  the  Soul  in  one  Way,  when  it  is  not  in  another; 
and  fo  there  is  fuch  a  Thino;  as  the  Saints  truftino;  ia 
God,  and  alfo  knowing  their  good  Eftate,  when  they 
are  deftitute  of  fome  Kinds  of  Experience.  As  for 
Inftance,  they  may  have  clear  Views  of  God's  Sufficiency 
and  Faithfulnefs,  and  fo  confidently  truft  in  him,  and 
know  that  they  are  his  Children;  and  at  the  fame  Time, 
not  have  thofe  clear  and  fweet  Ideas  of  his  Love,  as  at 
other  Times  :  For  it  was  thus  with  Chrift  himfelf  in  his 
laft  Pafilon.  And  they  may  have  Views  of  much  of 
God's  Sovereignly,  Holinefs  and  Allfufficiency,  enabling 
them  quietly  to  fubmit  to  him,  and  exercife  a  fweet  and 

H  2  moft 


io8  Wljat  are  no  Signs        Part.  II. 

moil  encouraging  Hope  in  God's  Fulnefs,  when  they 
are  not  fatisfied  of  their  own  good  Eftate.  But  how 
different  Things  are  thefe,  from  confidently  trulling  in 
God,  without Tpiritual  Light  or  Experience! 

Thofe  that  thus   infift  on  Perfons  living  by  Faith, 
when  they  have  no   Experience,  and  are  in  very  bad 
Frames,  are  alio  very  abfurd  in  their  Notions  of  Faith, 
What  they  mean  by  Faith  is,  believing  that  they  are  in 
a  good  Eflate.     Fience  they  count  it  a  dreadful  Sin  for 
them  to  doubt  of  their  State,  whatever  Frames  they 
are  in,  and  whatever  wicked  Things  they  do,  becaufe 
'tis  the  great  and  heinous  Sin  of  Unbelief;  and  he  is  the 
beil  Man,  and  puts  mod  Honour  upon  God,  that  main- 
tains his  Hope  of  his  good  Eftate  the  moft  confidently 
and  immoveably,  when  he  has  the  leaft  Light  or  Expe- 
rience •,  that  is  to  fay,  when  he  is  in  the  word  and  wick- 
edefh  Fram.e  and  Way ;  becaufe,  forfooth,  that  is  a  Sign 
that  he  is  ftrong  in  Faith,  giving  Glory  to  God,  and 
againfl  Hope  believes  in  Hope.     But  what  Bible  do  they 
learn  this  Notion  of  Faith  out  of,   that  it  is  a  Man's 
confidently  believing  that  he  is  in  a  good  Eftate  ?*     If 
this  be  Faith,  the  Fharifees   had  Faith  in  an  eminent 
Degree ;  fome  of  which,  Chrift  teaches,  committed  the 
upardonable  Sin  againft  'the  Holy  Ghoft,     The  Scripture 
reprefents  Faith,  as  that  by  which  Men  are  brought  into 
a  good  Eftate ;  and  therefore  it  can't  be  the  fame  Thing, 
as  believing  that  they  are  already  in  a  good  Eftate.     To 

fuppofe 


*  **  Men  don't  know  that  they  are  godly,  by  believing  that  they 
**  are  godly.  We  knov/  many  Things  by  Faith,  Heb.  xi.  3.  By  Faith 
■**  ^ws  underjiand  that  the  Worlds  'uuere  made  by  the  Word  cf  God.  Faith 
"  is  the  Evidence  of  Things  notfeen;  Heb.xi.  I.  Thus  Men  know 
"  the  Trinity  of  Perfons  of  the  Godhead;  that  Jefus  Chriil  is  the 
"  Son  of  God;  that  he  that  believes  in  him  will  have  eternal  Life; 
**  the  Refurret5lion  of  the  Dead.  And  if  God  lliould  tell  a  Saint 
**  that  he  liath  Grace,  he  might  know  it  by  believing  the  Word  of 
*'  God.  But  it  is  not  this  Way,  that  godly  Men  do  know  that  they 
**  have  Grace.  It  is  not  revealed  in  the  Word  ;  and  the  Spirit  of 
^*  God  doth  not  telHfy  it  to  particular  Perfons."  Stoddard'^  Nature 
•f  faving  Converfion,  p.  83,  84. 


Part  II.  to  dijlinguljh  Affe^iions.  jop 

fuppofe  that  Faith  confifls  in  Perfons  believing  that  tlicy 
are  in  a  good  Eftate,  is  in  EfFed  the  fame  Thing,  as  to 
fuppofe  that  Faith  confifts  in  a  Perfon's  believing  that  he 
^as  Faith,  or  in  believing  that  he  believes. 

Indeed  Perfons  doubting  of  their  good  Eflate,  may 
in  feveral  Relpedls  arife  from  Unbelief,     k  may  be  from 
Unbelief,  or  becaufe  they  have  fo  little  Faith,  that  they 
have  fo  little  Evidence  of  their  good  Eftate:  If  they  had 
.more  Experience  of  the  A<5lings  of  Faith,  and  fo  more 
Experience  of  the  Fxercife  of  Grace,  they  would  have 
<;learer  Evidence  that  their  State  was  good ;  and  fo  their 
Poubts  would  be  removed.     And  then  their  doubtino- 
of  their  State  may  be  from  Unbelief  thus.    When  tho* 
there  be^  many  Things  that  are  good  Evidences  of  a  Work 
of  Grace  in  them,  yet  they  doubt  very  much  v^hether 
they  are  really  in  a  State  of  Favour  with  God,  becaufe 
it  is  they.^  thofe  that  are  fo  unworthy,- and   have  done 
fo  much  to  provoke  God  to  Anger  againft  them.     Their 
Doubts  in  fuch  a  Cafe  arife  from  Unbelief,  as  they  arile 
from  want  of  a  fufficient  Senfe  of^  and  Reliance  on  the 
infinite  Riches  of  God's  Grace,  and  the  Sufficiency  of 
Chrift  for  the  Chief  of  Sinners.     They  may   alio  be 
from  Unbelief,  when  they  doubt  of  their  State,  becaufe 
of  the  Myftery  of  God's  Dealings  with  them.:  They  are 
not  able  to  reconcile  fuch  Difpenfations  with  God's  Favour 
to  them :  Or  when  they  doubt  whether  they  have  any 
Intereft  in  the  Promifes,  becaufe  the  Promifes  from  the 
Afpe6ls  of  Providence,  appear  fo  unlikely  to  be  fulfilled ; 
the  Difficulties  that  are  in  the  Way,  are  fo  many  and 
great.     Such  Doubting  arifes  from  want  of  Dependance 
upon  God's  Almighty  Power,  and  his  Knowledge  and 
"Wifdom,  as  infinitely  above  theirs.     But  yet,  in  fuch 
Perfons,  their  Unbelief,  and  their  doubting  of  their  State, 
are  not  the  fame  Thing;  tho*  one  arifes  from  the  other. 

Perfons  may  be  greatly  to  blame  for  doubting  of  their 
State,  on  fuch  Grounds  as  thefe  laft  mentioned;  and 
they  may  be  to  blame,  that  they  have  no  more  Grace, 
and  no  more  of  the  prefent  Exercifes  and  Experiences 

of 


no  What  are  no  Signs  Part  II . 

of  it,  to  be  an  Evidence  to  them  of  the  Goodnefs  of 
their  State :  Men  are  doubtlefs  to  blame  for  being  in 
a  dead  carnal  Frame;  but  when  they  are  in  fuch  a 
Frame-,  and  have  no  fenfible  Experience  of  the  Ex- 
ercifes  of  Grace,  but  on  the  contrary,  are  very  much 
under  the  Prevalence  of  their  Lulls,  and  an  unchri- 
ftian  Spirit,  they  are  not  to  blame  for  doubting  of 
their  State.  'Tis  as  impofiible,  in  the  Nature  of 
Things,  that  a  holy  and  chriflian  Hope,  fhould  be 
kept  alive,  in  its  Clearnefs  and  Strength,  in  fuch  Cir- 
cumilances,  as  it  is  to  keep  the  Light  in  the  Room, 
when  the  Candle  is  put  out-,  or  to  maintain  the  bright 
Sun-fliine  in  the  Air,  when  the  Sun  is  gone  down. 
Diflant  Experiences,  when  darken'd  by  prefent  prevail- 
ing Luft  and  Corruption,  will  never  keep  alive  a  gracious 
Confidence  and  AfTurance-,  but  that  fickens  and  decays 
upon  it,  as  neceflarily  as  a  little  Child  by  repeated  Blows 
on  the  Head  with  the  Hammer.  Nor  is  it  at  all  to  be 
lamented,  that  Perfons  doubt  of  their  State  in  fuch  Cir- 
cumftances  •,  but  on  the  Contrary,  'tis  defirable  and  every 
Way  be!^-  that  they  Ihould.  'Tis  agreeable  to  that  wife 
and  merciful  Conftitution  of  Things,  which  God  hath 
eflabliflied,  that  it  fhould  be  fo.  For  fo  hath  God 
contrived  and  conflituted  Things,  in  his  Difpenfations 
towards  his  own  People,  that  when  their  Love  decays, 
2nd  the  Exercifes  of  it  fail,  or  become  weak,  Fear  fliould 
arife:  for  then  they  need  it  to  reflrain  them  from  Sin, 
and  to  excite  them  to  care  for  the  Good  of  their  Souls, 
and  fo  to  flir  them  up  to  Watchfulnefs  and  Diligence  in 
Religion :  But  God  hath  fo  order'd  that  when  Love  rifes, 
and  is  in  vigorous  Exercife,  then  Fear  Ihould  vanifh, 
and  be  driven  away  ;  for  then  they  need  it  not;  having  a 
higher  and  more  excellent  Principle  in  Exercife,  to 
reflrain  them  from  Sin,  and  flir  them  up  to  their  Duty. 
There  are  no  other  Principles,  which  human  Nature  is 
under  the  Influence  of,  that  will  ever  make  Men  confci- 
entious,  but  one  of  thefe  two.  Fear  or  Love:  And 
therefore  if  one  of  thefe  fhould  not  prevail,  ^s  the  other 

dec ay 'd 


Fart.  II.         to dijltngmjh  AffeSltonsl  iii 

decay'd,  God's  People  when  fallen  into  dead  and  carnal 
Frames,  when  Love  is  afleep,  would  be  lamentably 
expofed  indeed.  And  therefore  God  has  wifely  ordained, 
that  thefe  two  oppofite  Principles  of  Love  and  Fear, 
fhould  rife  and  fall,  like  the  two  oppofite  Scales  of  a 
Ballance;  when  one  rifes,  the  other  fmks.  As  Light 
and  Darknefs,  necelTarily  and  unavoidably  fucceed  each 
other;  if  Light  prevails,  fo  much  does  Dark' efs  ceafe, 
and  no  more  \  and  if  Light  decays,  fo  much  does  Dark- 
nefs prevail;  fo  it  is  in  the  Heart  of  a  Child  of  God:  If 
divine  Love  decays  and  falls  afleep,  and  Lull  prevails, 
tlie  Light  and  Joy  of  Hope  goes  out,  and  dark  Fear 
and  Doubting  arifes;  and  if  on  the  Contrary,  divine 
Love  prevails,  and  comes  into  lively  Exercife,  this 
brings  in  the  Brightnefs  "of  Hope,  and  drives  away 
black  Lull,  and  Fear  with  it.  \  ove  is  the  Spirit  of 
Adoption^  or  the  Child-like  Principle;  if  that  Sknnbers, 
Men  fall  under  Fear,  which  is  tne  Spirit  of  Bondage,  or 
the  fervile  Principles :  And  fo  on  the  contrary.  And  if 
it  be  fo,  that  Love  or  the  Spirit  of  Adoption,  be  carried 
to  a  great  Height,  it  quite  drives  away  all  Fear,  and 
gives  full  AlTurance;  agreeable  to  that  of  the  Apollle, 
I  John  iv.  1 8.  There  is  nu  F^ar  in  Love,  hut  perfeil  Love 
cafis  out  Fear,  Thefe  two  oppofite  Principles  of  Lull 
and  holy  Love,  bring  Hope  and  Fear  into  the  Hearts  of 
God's  Children,  in  Proportion  as  they  prevail;  that  is, 
when  left  to  their  own  natural  Influence,  without  fome- 
thing  adventitious,  or  accidental  intervening;  as  the 
Difl:emper  of  Melancholly,  dodrinal  Ignorance,  Preju- 
dices of  Education,  wrong  Infl:ru6lion,  faife  Principles, 
peculiar  Temptations,  ^c. 

Fear  is  caft  out  by  the  Spirit  of  God,  no  other  Way 
than  by  the  prevailing' of  Love:  Nor  is  Afllirance  ever 
maintained  by  his  Spiiit,  when  Love  is  afleep.  At  fuch 
a  Time,  in  vain  is  ali  the  Saint's  Self-Examinations,  and 
poring  on  pafl:  Experiences,  in  order  to  ellablifli  his 
Peace,  and  get  Alfurance,  For  it  is  contrary  to  the 
Nature  of  Things,  as  God  hath  conftituted  them,  that 
he  fliould  have  AlTurance  at  fuch  a  Time,  They 


112  What  are  no  Sigus  Part  II, 

They  therefore,  do  dire^lly  thwart  God's  wife  and 
gracious  Conflitution  of  Things,  who  exhort  others  to 
be  confident  in  their  Hope,  when  in  dead  Frames ;  under 
a  Notion  of  living  hy  Faith^  and  not  by  Sights  and  trufting 
God  in  the  Dark^  and  living  upon  Chrift^  and  not  upon 
Experiences-^  and  warn  them  not  to  doubt  of  their  good 
Eftate,  left  they  fhould  be  guilty  of  the  dreadful  Sin  of 
Unbelief.  And  it  has  a  dire6t  Tendency  to  eftablifh  the 
moft  prefumptuous  Hypocrites,  ^nd  to  prevent  their 
ever  calling  their  State  in  Queftion,  how  much  foever 
Wickednels  rages,  and  reigns  in  their  Hearts,  and  prcr 
vails  in  their. Lives;'  under  a  Notion  of  honouring  God, 
by  hoping  againft  Hope^  and  confidently  trufting  in  God^ 
when  Things  look  very  dark.  And  doubtlefs  vaft  has 
been  the  Mifchief,    that  has  been  done  this  Way. 

Perfons  can't  be  faid  to  forfake  Chrift,  and  live  on 
their  Experiences  of  the  Exercifes  of  Grace,  merely 
becaufe  they  take  them  and  ufe  them  as  Evidences  of 
Grace  •,  for  there  are  no  other  Evidences  that  they  can  or 
ought  to  take.  But  then  may  Perfons  be  faid  to  live 
upon  their  Experiences,  when  they  make  a  Righteouf- 
nefs  of  them ;  and  inftead  of  keeping  their  Eye  on  God's 
Glory,  and  Chrift's  Excellency,  they  turn  their  Eyes  off 
thcfe  Objecls  without  them,  on  to  themfelves,  to  enter- 
tain their  Minds,  by  viewing  their  own  Attainments, 
and  high  Experiences,  and  the  great  Things  they  have 
met  with,  and  are  bright  and  beautiful  in  their  own 
Eyes,  and  are  rich  and  encreafed  with  Goods,  in  their 
own  Apprehenfions,  and  think  that  God  has  as  admiring 
an  Efteem  of  them,  on  the  fame  Account,  as  they  hav6 
of  themfelves:  This  is  living  on  Experiences,  and  not 
on  Chrift-,  and  is  more  abominable  in  the  Sight  of  God, 
than  the  grofs  Immoralities  of  thofe  who  make  no  Pre- 
tences to  Religion.  But  this  is  a  far  different  Thing  from 
a  mere  improving  Experiences  as  Evidences  of  an  Intereft 
in  a  glorious  Redeemer. 

But  to  return  from  this  DigrelTion,  I  would  mention 
one  Thing  more  under  the  general  Head  that  I  am  upon. 

XII. 


Part.  IL  to  hifiingmP:^  Afeciiom.  iij 

XII.  Nothing  can  be  certainly  concluded  concerning 
the  Nature  of  religious  Affedion^,  that  any  are  the 
Subjcds  of,  from  this,  that  the  outward  Manifefrations 
of  them,  and  the  Relation  JPerfons  give  of  them,  are 
very  affecting  and  pleafing  to  the  truly  Godly,  and  fuch 
as  greatly  gain  their  Charity,  and  win  their  Hearts. 

The  true  Saints  have  not  fuch  a  Spirit  of  difcerning, 
that  they  can  certainly  determine  who  are  godly,  and 
who  are  not.  For  tho'  they  know  experimentally  what 
true  Religion  is,  in  the  internal  Exerciles  of  it-,  yet  thefe 
are  what  they  can  neither  feel  or  fee,  in  the  Heart  of 
another.*  There  is  nothing  in  others,  that  comes  within 
their  View,  but  outward  Manifefiations  and  Appear- 
ances; but  the  Scripture  plainly  intim.ates,  th^t  this  Way 
of  judging  what  is  in  Men  by  outward  Appearances,  is 
at  belt  uncertain,  and  liable  to  Deceit;  i  Sam.  xvi.  7. 
^he  Lord  fe^th  not  as  Man  feeth\  for  Man  looketh  en  the 
outward  Appearance^  lut  the  Lord  looketh  on  the  Heart, 
Ifai.  xi.  3.  He  Jhall  not  judge  after  the  Sight  of  his  Eyes^ 
neither  reprove  after  the  Hearing  of  his  Ears.-\-  They 
jcommonly  are  but  poor  Judges,  and  dangerous  Counfel- 
Jors  in  Soul  Cafes,  who  are  qukk  and  peremptory   in 


determining 


*  *'  Men  may  have  the  Knowledge  of  their  own  Converfion  :  The 
*«  Knowledge  that  other  Men  have  of  it  is  uncertain ;  becaufe  no  Man 
*  can  look  into  the  Heart  of  another,  and  fee  the  Workings  of  Grace 
'  there."  Stoddard's  Nat.  of  faving  Con.  Chap.  15,  at  the  Begin- 
ning. 

f  Mr.  Stoddard  obferves,  That  a!l  'vijihle  Signs  are  common  to  ccn- 
^verted and  uncon-ucrted  Men-y  and  a  Relation  of  Experiences  among  the 
reft.     Appeal  to  the  Learned^  P*  75* 

**  O  how  hard  is  it  for  the  Eye  of  Man  t(^  difceru  betwixt  Chaff" 
*'  and  Wheat!  And  how  many  upright  Hearts  are  jiow  cenfured, 
*'  whom  God  vv^ill  clear!  How  many  falfe Hearts  are  now  approved, 
**  whom  God  will  condemn !  Men  ordinarily  have  no  convii>ive 
"  Proofs^  but  only  probable  Symptoms ;  winch  at  moft  beget  but  a 
"**  conjedlural  Knowledge  of  another's  State.  And  they  that  flialj 
•*  peremptorily  judge  either  Way,  may  pofTibly  wrong  the  Gencra- 
'*•  tion  of  the  Upright,  or  on  the  other  Side,  abfolve  and  jullify  tlie 
"  Wicked.  And  truly,  confidering  what  hath  been  faid,  'tis  no 
-**  Wonder  that  dangerous  Miftakes  are  fo  frequently  made  in  this 
■**  Matter."  FU'veh  Huib.  fpir.  Chap.  12, 


114  What  are  no  Signs  Part.  IL 

determining  Perfons  States,  vaunting  themfelves  in  their 
extraordinary  Faculty  of  difcerning  and  dillinguifhing, 
in  thefe  great  Affairs ;  as  tho'  all  was  open  and  clear  to 
them.  They  betray  one  of  thefe  three  Things;  either 
that  they  have  had  but  little  Experience,  or  are  Perfons 
of  a  weak  Judgment;  or  that  they  have  a  great  Degree 
of  Pride  and  Self-Confidence,  and  fo  ignorant  of  them- 
felves. Wife  and  experienced  Men  will  proceed  with 
great  Caution  in  fuch  an  Affair. 

When  there  are  many  probable  Appearance3  of  Piety 
in  others,  it  is  the  Duty  of  the  Saints  to  receive  them  cor^ 
dially  into  their  Charity,  and  to  love  them  and  rejoice  in 
them,  as  their  Brethren  in  Chrift  Jefus.  But  yet  the 
bell  of  Men  may  be  deceived,  when  the  Appearances 
feem  to  them  exceeding  fair  and  bright,  even  fo  as 
entirely  to  gain  their  Charity,  and  conquer  their  Hearts. 
It  has  been  a  common  Thing  in  the  Church  of  God,  for 
fuch  bright  Profeffors,  that  are  received  as  eminent 
Saints,  among  the  Saints,  to  fall  away  and  come  to 
nothing.*  And  this  v/e  need  not  wonder  at,  if  we  con- 
der  the  Things  that  have  been  already  obferved;  what 
Things  it  has  been  fhewn,  may  appear  in  Men  who  are 
altogether  gracelefs.     Nothing  hinders  but  that  all  thcfc 

Things 


*  "  Be  not  offended,  if  you  fee  great  Cedars  fall.  Stars  fall  from 
*'  Heaven,  great  Profeffors  die  and  decay:  Do  not  think  they  be  ail 
'•  fuch  :  Do  not  think  that  the  Eled  fliall  fall.  Truly,  fome  are  fuch, 
"  that  when  they  fall,  one  would  think  a  Man  truly  fandlified  might 
"fall  away,  as  the  Arminians  think.  I  John  ii.  19.  They  <Tvere  not  of 
"  us,  I  fpcak  this  becaufe  the  Lord  is  ihaking  ;  and  I  look  for  great 
**  Apoftacles :  For  God  is  trying  all  his  Friends,  thro'  all  the  Chrif- 
*'  tian  World.  In  Germany  what  Profeffion  was  there !  Who  would 
'*  have  thought  it?  The  JLord  who  delights  to  manifefl  that  openly, 
*'  which  was  hid  fecretly,  f«nds  a  Sword  and  they  fall."  Shepard'*% 
Parab.  Part  I.  p.  1 18,  119. 

**  The  Saints  may  approve  thee,  and  God  condemn  thee;  Rev.  iil. 
•*  I .  Thou  haji  a  Name  that  thou  livefi^  and  art  dead.  Men  may  fay, 
**  there  is  a  true  Nathanael;  and  God  may  fay.  There  is  a  felf-cozen- 

«*  ing  Phari/ee. Reader,  thou   haft  heard  of  Judas,  and  Demas, 

«'  of  Ananias  and  Sapphira,  of  Hymeneus  and  Philetus,  once  renown'd 
"  and  famous  Profeffors  ;  and  thou  haft  heard  how  they  proved  at  laft.'* 
Tiaz'ePs  Touchftoneof  Sincerity,   Chap.  2.  Sed.  5. 


Part  IL  to  dijiingiiip  AffeBions.  115 

Things  may  meet  together  in  Men,  and  yet  they  be 
without  a  Spark  of  Grace  in  their  Hearts.  They  may 
haverehgioiis  AfFeclions  of  many  Kindts  together ^  they 
may  have  a  Sort  of  AfFeClion  towards  God,  that  bears 
a  great  Reiemblance  of  dear  Love  to  him;  and  fo  a 
Kind  of  Love  to  the  Bre  hren,  and  great  Appearances 
of  Admiration  of  God's  Perfections  and  Works,  and 
Sorrow  for  Sin,  and  Reverence,  SubmiiTion,  Self- 
Abafement,  Gratitude,  Joy,  religious  Longings,  and 
Zeal  for  the  Intereft  of  Religion  and  the  Good  of 
Souls.  And  thefe  Affedlions  may  come  after  great 
Awakenings  and  Convi6lions  of  Confcience;  and  there 
may  be  great  Appearances  of  a  Work  of  Humiliation ; 
and  counterfeit  Love  and  Joy,  and  other  AfFedtions  may 
feem  to  follo'w  thefe,  and  one  another,  juft  in  the  fame 
Order,  that  is  commonly  obfervabie  in  the  holy  Affec- 
tions of  true  Converts.  And  thefe  relis-ious  Affe61;ions 
may  be  carried  to  a  great  Height,  and  may  caufe  Abun- 
dance of  Tears,  yea,  may  overcome  the  Nature  of  thole 
who  are  the  Subjedts  of  them,  and  may  n'lake  them 
affed:ionate,  and  fervent,  and  fluent  in  fpeaking  of  the 
Things  of  God,  and  difpofe  them  to  be  abundant  in  it; 
and  may  be  attended  with  many  fweet  Texts  of  Scrip- 
ture, and  precious  Promifes,  brought  with  great  Impref^ 
fion  on  their  Minds ;  and  may  difp<pfe  them  with  their 
Mouths  to  praife  and  glorify  God,  in  a  very  ardent 
Manner,  and  fervently  to  call  upon  others  to  praife  him, 
crying  out  of  their  Unworthinefs,  and  extoUing  free 
Grace.  And  may,  moreover,  difpofe  them  to  abound 
in  the  external  Duties  of  Religion,  fuch  as  Prayer,  hear- 
ing the  Word  preached,  Singinr(,  and  religious  Confe- 
rence; and  thefe  Things  attended  with  a  great  Refem- 
blance  of  a  chriftian  AiTurance,  in  its  greateil  Height, 
when  the  Saints  mount  on  Eagles  Wings,  above  ail 
Darknefs  and  Doubting.  I  think  it  has  been  m.ade  plain, 
that  there  may  be  all  thefe  Things,  and  yet  there  be 
nothing  more  than  the  common  Influences  of  the  Spirit 
of  God,  join'd  with   the  Delufions  of  Satan ;  and  the 

wicked 


n6^  What  are  no  Signs  Part.  If^ 

%vicked  and  deceitful  Heart.  To  which  I  may  add, 
that  all  thefe  Things  may  be  attended  with  a  fweet 
natural  Temper,  and  a  good  dodrinal  Knowledge  of 
Religion,  and  a  long  Acquaintance  with  the  Saints  Way 
of  talking,  and  of  exprefling  their  AfFe6bions  and  Expe- 
riences, and  a  natural  Ability  and  Subtilty  in  accommo- 
dating their  Expreflions  and  Manner  of  fpeaking  to  the 
Difpofitions  and  Notions  of  the  Hearers,  ancj.  a  taking 
Decency  of  Expreflion  and  Behaviour,  formed  by  a  good 
Education.  How  great  therefore  may  the  Refemblance 
be,  as  to  all  outward  ExprelTions  and  Appearances^ 
between  an  Hypocrite  and  a  true  Saint !  Doubtlefs  it  is 
the  glorious  Prerogative  of  the  omnifcient  God,  as  the 
great  Searcher  of  Hearts,  to  be  able  well  to  feparate 
between  Sheep  and  Goats.  And  what  an  indecent,  Self- 
Exaltation  and  Arrogance  is  it,  in  poor  fallible  dark 
Mortals,  to  pretend  that  they  can  determine  and  know, 
who  are  really  fmcere  and  upright  before  God,  and  who 
are  not ! 

Many  fcern  to  lay  great  Weight  on  that,  and  to  fup- 
pofe  it  to  be  what  m.ay  determine  them  with  Refped;  to 
others  real  Piety,  when  they  not  only  tell  a  plaufible 
Story,  but  when,  in  giving  an  Account  of  their  Expe- 
riences, they  make  fuch  a  Reprefentation,  and  Ipeak 
after  fuch  a  Manner,  that  they  feel  their  Talk";  that  is 
to  fay,  when  their  Talk  feems  to  harmonize  with  their 
own  Experience,  and  their  Hearts  are  touched  and 
affedled  and  delighted,  by  what  they  hear  them  fay,  and 
drawn  out  by  it,  in  dear  Love  to  them.  But  there  is  not 
that  Certainty  in  fuch  Things,  and  that  full  Dependance 
to  be  had  upon  them,  which  many  imagine.  A  true 
Saint  greatly  delights  in  Holinefs :  It  is  a  moft  beautiful 
Thing  in  his  Eyes-,  and  God's  Work,  in  favingly  renew- 
ing and  making  holy  and  happy,  a  poor,  and  before 
perifhing  Soul,  appears  to  him  a  moft  glorious  Work. 
No  wonder  therefore,  that  his  Heart  is  touched,  and 
greatly  atteded,  when  he  hears  another  give  a  probable 
Account  of  this  Work,  wrought  on  his  own  Hearty 

and 


Part  11.  to  difihguijh  Affections.  ny 

and  when  he  fees  in  him  probable  Appearances  of  Holi- 
nefs-,  whether  thofe  pleafing  Appearances  have  any 
Thing  real  to  anfwer  them,  or  no.  And  if  he  ufes  the 
fame  Words,  which  are  commonly  made  ufe  of,  to 
exprefs  the  AfFedions  of  true  Saints,  and  tells  of  many 
Things  following  one  another,  in  an  Order,  agreeable 
to  the  Method  of  the  Experience  of  him  that  hears  him, 
and  alfo  fpeaks  freely  and  boldly,  and  with  an  Air  of 
Ailurance:  No  wonder  that  the  other  thinks  his  Expe- 
riences harmonize  with  his  own.  And  if  befides  all  this, 
in  giving  his  Relation,  he  fpeaks  with  much  Affe6i:ion-, 
and  above  all,  if  in  fpeaking,  he  fcems  to  fiiew  much 
Affedion  to  him,  to  whom  he  fpeaks,  fuch  an  Affe6lion 
as  the  Galatians  did  to  the  Apoflle  Paul-,  thefe  Things 
will  naturally  have  a  powerful  Influence,  to  aiFedl  and 
draw  his  Hearer's  Heart,  and  open  wide  the  Doors  of 
his  Charity  towards  him.  David  fpeaks  as  one  who  had 
felt  AhithopheW  Talk,  and  had  once  a  fweet  Savour  and 
Relifh  of  it.  And  therefore  exceeding  great  was  his 
Surprife  and  Difappointm.ent,  when  he  fellj  it  was  almofl 
too  much  for  him.  Pfal.  Iv.  12,  13,  14.  It  was  not  an 
Enemy — then  I  could  have  borne  it^ — hut  it  was  thou^  a 
Man^  mine  Equals  my  Guide^  and  my  Acquaint ance\  we 
took  fweet  Counfel  together^  and  walked  unto  the  Houfe  of 
God  in  Company. 

It  is  with  Profefibrs  of  Religion,  efpecially  fuch  as 
become  fo  in  a  Time  of  out-pouring  of  the  Spirit  of 
God,  as  it  is  with  the  Bloflbms  in  the  Spring-,*  there  are 
vaft  Numbers  of  them  upon  the  Trees,  which  all  look 
fair  and  promifing-,  but  yet  very  many  of  them  never 
come  to  any  Thing.  And  many  of  thofe,  that  in  a  lit- 
tle Time  wither  up,  and  drop  off,  and  rot  under  the 
Trees ;  yet  for  a  while,  look  as  beautiful  and  gay  as 

others; 

*  A  Time  of  out-pouring  of  the  Spirit  of  God,  revivirig  of  Reli- 
gion, and  producing  the  pleafant  Appearances  of  it,  in  new  Con- 
verts, is  in  Scripture  compared  to  this  very  Thing,  'viz..  the  Spring 
Seafon,  when  the  benign  Influences  of  the  Jieavea's,  caufe  the 
J31ofibms  to  put  forth.     Cant,  iuii,  iz. 


2 1 8  What  are  no  Signs  Part  11/ 

others;  and  not  only  fo,  but  fmell  fweet,  and  fend  forth 
a  pleafant  Odour :  So  that  we  can't,  by  any  of  our  Senfes, 
certainly  diltinguifh  thofe  BlofToms  which  have  in  them 
that  fecret  Vertue,  which  will  afterwards  appear  in  the 
Fruir,  and  that  inward  Solidity  and  Strength  which  fhall 
enable  them  to  bear,  and  caufe  them  to  be  perfe6ted  by 
the  hot  Summer  Sun,  that  will  dry  up  the  others.  'Tis 
the  mature  Fruit  which  comes  afterwards,  ahd  not  the 
beautiful  Colours  and  Smell  of  the  BloiTom,  that  we 
muft  judge  by.  So  new  Converts,  (profelTedly  fo)  in 
their  Talk  about  Things  of  Religion,  may  appear  fair, 
and  be  very  favoury,  and  the  Saints  may  think  they  talk 
feelingly.  They  may  relifh  their  Talk,  and  imagine 
they  perceive  a  divine  Savour  in  it;  and  yet  all  may  come 
to  nothincr. 

'Tis  ftrange  how  hardly  Men  are  brought  to  be  con- 
tented with  the  Rules  and  Dire6tions  Chrifl  has  given 
them,  but  they  muft  needs  go  by  other  Rules,  of  their 
own  inventing,  that  feem  to  them  wifer  and  better.  I 
know  of  no  Dire6tions  or  Counfels  which  Chrift  ever 
delivered  more  plainly,  than  the  Rules  he  has  given  us^ 
to  guide  us  in  our  judging  of  others  Sincerity;  viz^ 
that  we  Ihould  judge  of  the  Tree  chiefly  by  the  Fruit: 
But  yet  this  won't  do;  but  other  Ways  are  found  out, 
which  are  imagined  to  be  more  diftinguifhing  and  cer- 
tain. And  woful  have  been  the  mifchievous  Confe-. 
quences,  of  this  arrogant  fetting  up  Men's  Wifdom 
above  the  Wifdom  of  Chrift.  I  believe  many  Saints 
have  gone  much  out  of  the  Way  of  Chrift's  Word,  in 
this  Refpe6t :  And  fome  of  them  have  been  chaftifed 
with  Whips,  and  (I  had  almoft  faid)  Scorpions,  to  bring  j 
them  back  again.  But  many  Things  which  have  lately 
appeared,  and  do  now  appear,  may  convince,  thatordi-- 
parily,  thofe  who  have  gone  furtheft  this  Way,  that 
have  been  moft  highly  conceited  of  their  Faculty  of 
difcerning,  and  have  appeared  moft  forward,  peremp- 
torily and  faddenly  to  determine  the  State  of  Men's  Souls,, 
have  been  Hypocrites,  who  have  knpv/n  nothing  of  true. 
Religion.  In 


Part  II,  to  dijTmgmjh  AffeBtons.  119 

In  the  Parable  of  the  Wheat  and  Tares,  it  is  faid, 
Matth.  xiii.  26.  JVhm  the  Blade  was  fprung  up^  and 
brought  forth  Fruity  then  appeared  the  Tares  alfo.  And 
tho'  the  Tares  were  not  dilcerned,  nor  diftinguifhable 
from  the  Wheat,  '////  then^  as  Mr.  Flavel  obfcrves^* 
who  mentions  it  as  an  Obfervation  of  Jeroni'^^  That 
Wheat  and  Tares  are  fo  much  alike^  ^till  the  Blade  of  the 
Wheat  comes  to  bring  forth  the  Ear^  that  ^tis  next  to  impof- 
fthle  to  dijiinguifh  them.  And  then  Mr.  Flavel  adds, 
*'  How  difficult  foever  it  be  to  difcern  the  Difference 
*'  between  Wheat  and  Tares;  yet  doubtlefs  the  Eye 
*'  of  Senfe  can  much  eafier  difcriminate  them,  than 
"  the  moft  quick  and  piercing  Eye  of  Man,  can  difcern 
*'  the  Difference  between  fpecial  and  common  Grace. 
*'  For  all  faving  Graces  in  the  Saints,  have  their  Coun- 
"  terfeits  in  Hypocrites-,  there  are  fimilar  Works  in  thofe, 
*'  which  a  fpiritual  and  very  judicious  Eye  may  eafily 
**  miftake,  for  the  faving  and  genuine  Effects  of  a  fandi- 
"  fying  Spirit." 

As  'tis  the  Ear  or  the  Fruit  which  diftinojuifh'^s  the 
Wheat  from  the  Tares,  fo  this  is  the  true  Shibholethy 
that  he  who  (lands  as  Judge  at  the  Paffages  of  Jordan, 
makes  ufe  of  to  diftinguifli  thofe  that  fhall  pafs  over 
Jordan  into  the  true  Canaan.,  from  thofe  that  fliould  be 
flain  at  the  Paffages.  For  the  Hebrew  Word  Shibboleth., 
fignifies  an  Ear  of  Corn.  And  perhaps  the  more  full 
Pronunciation  of  JepthaFs  Friends,  Shibboleth.,  may  re- 
prefent  a  full  Ear  with  Fruit  in  it,  typifying  the  Fruhs 
of  the  Friends  of  Chrift,  the  Antitype  of  Jepthah\  and 
the  more  lean  Pronunciation  of  the  Ephraimites  his 
Enemies,  may  reprefent  their  empty  Ears,  typifying  the 
Shew  of  Religion  in  Hypocrites,  without  Subllance  and 
Fruit.  This  is  agreeable  to  the  Do6lrine  we  are  abun- 
dantly taught  in  Scripture,  viz.  That  he  who  is  fet  to 
judge  thofe  who  pafs  through  Death,  whether  they  have 
a  Right  to  enter  into  the  heavenly  Canaan  or  no,  or 

whether 


*  Hulbandry  fpihtuaiia'd.  Chap.  xii. 


I20  Whai  are  no  Signs  Part  II. 

whether  they  fhould  not  be  llain,*  will  judge  every  Man 
according  to  his  Works. 

We  feem  to  be  taught  the  fame  Things,  by  the  Rules 
given  for  the  Prieits  difccrning  the  Leprofy.  In  many 
Cafes  it  was  impofiible  for  the  Prieil  to  determine  whe- 
ther a  Man  had  the  Leprofy,  or  whether  he  were  clean, 
by  the  mofl  narrow  Infpedlion  of  the  Appearances  that 
were  upon  hirn,  'till  he  had  waited  to  ,  fee  what  the 
Appearances  would  come  to,  and  had  Ihut  up  the  Per- 
fon  who  lliewed  himfelf  to  him,  one  feven  Days  after 
another-,  and  when  he  judged,  he  was  to  determine  by 
the  Hair,  which  grew  out  of  the  Spot  that  was  fhewed 
liim,  which  was  as  it  were  the  Fruit  that  it  brought 
forth. 

And  here,  before  I  finifli  what  I  have  to  fay  under 
this  Head,  I  would  fay  fomething  to  a  ftrange  Notion 
fome  have  of  late  been  led  away  with,  of  certainly  know- 
ing the  good  Eflate  that  others  'are  in,  as  though  it 
were  immediately  revealed  to  them  from  Heaven,  by 
their  Love  flowing  out  to  them  in  an  extraordinary  Man- 
ner. They  argue  thus,  that  their  Love  being  very 
fenfible  and  great,  it  may  be  certainly  known  by  them 
who  feel  it,  to  be  a  true  chriflian  Love:  And  if  it  be  a 
true  chriflian  Love,  the  Spirit  of  God  muft  be  the  Au- 
thor of  it :  And  inafmuch  as  the  Spirit  of  God,  who 
knows  certainly,  whether  others  are  the  Children  of 
God  or  no,  and  is  a  Spirit  of  Truth,  is  pleafed,  by  an 
uncommon  Influence  upon  them,  to  caufe  their  Love  to 
flow  out  in  an  extraordinary  Manner,  towards  fuch  a 
Perfon,  as  a  Child  of  God;  it  muft  needs  be,  that  this 
infallible  Spirit,  who  deceives  none,  knows,  that  that 
Perfon  is  a  Child  of  God.  But  fuch  Perfons  might  be 
convinced  of  the  Palfenefs  of  their  Reafoning,  if  they 
would  confider  whether  or  no  it  be  not  their  Duty,  and 
what  God  requires  of  them,  to  love  thofe  as  the  Chil- 
dren of  God,  who  they  think  are  the  Children  of  God, 
and  whom  they  have  no  Reafon  to  think  otherwife  of, 
from  all  that  they  can  fee  in  them,  though  God,  who 

fearches 


Part.  IL  to  dijlinguijlj  Affedlions.  121 

fearches  the  Hearts,  knows  them  not  to  be  his  Children. 
If  it  be  their  Duty,  then  it  is  Good,  and  the  Want  of  it 
Sin  ;  and  therefore,  furely  the  Spirit  of  God  may  be  the 
Author  of  of  it:  The    Spirit  of  God,  without  being  a 
Spirit  of  Falfhood,  may  in  fuch  a  Cafe  aflift  a  Perfon  to 
do  his  Duty,  and  keep  him  from  Sin.     But  then   they 
argue  from  the  uncommon  Degree  and  fpecial  Manner, 
in  which  t?ieir  Love  flows  out  to  the  Perfon-,  which  they 
think  the  Spirit  of  God  never  would  caufe,  if  he  did  not 
know  the  Cbje6t  to  be  a  Child  of  God.     But  then  I 
would  afk  them,  whether  or  no  it  is  not  their  Duty  to 
love  all  fuch  as  they-  are  bound  to  think  are  the  Children 
of  God,  from  all  that  they  can  fee  in  them,  to  a  very 
great  Degree,  though  God,  from  other   Things  which 
he  {tt%^  that  are  out  of  Sight  to  them,  knows  them  not 
to  be  fo.     'Tis  Men's  Duty  to  love  all  whom  they  are 
bound  in  Charity  to  look  upon  as  the  Children  of  God, 
with  a  vaftly  dearer  Affedlion  than  they  commonly  do. 
As  we  ought  to  love  Chrift  to  the  utmoil  Capacity  of 
our  Nature,  fo  'tis  our  Duty  to  love  thofe  who  we  think 
are  fo  near  dnd  dear  to  him  as  his  Members,  with  an 
exceeding  dear  Affection,   as  Chriil  has  loved  us ;   and 
therefore  it  is  Sin  in  us  not  to  love  them  fo.     We  ought 
to  pray  to  God  that  he  would,  by  his   Spirit  keep   us 
from  Sin,  and  enable  us  to  do  our  Duty:  And  may  not 
his  Spirit  aniwer  our  Prayers,  and  enable  us  to  do  our 
Duty,  in  a  particular  Inilance,  without  lying?  If  he 
can't,  then  the  Spirit  of  God  is  bound  not  to  help  his 
People  to  do  their  Duty  in  fome  Inftances,  becaufe  he 
can't  do  without  being  a  Spirit  of  Falfhood.     But  furely 
God  is  fo  fovereign  as  that  comes  to,  that  he  may  enable 
us  to  do  our  Duty  when  he  pleafes,  and  on  what  Occa  • 
fion  he  pleafes.     When  Perfons   think  others  are   his 
Children,  God  may  have  other  Ends  in   caufing  their 
exceedingly  endeared  Love  to  flow  out  to  them,  befides 
revealing   to  them,  whether  their  Opinion  of  them  be 
right  or  no  :  He  may  have  that  merciful  End  in  it,  to 
enable  them  to  do  their  Duty,  and  to  keep  them  froni 

I  that 


122  What  are  no  Signs  Part.  IL 

that  dreadful  infinite  Evil,  Sin.  And  will  they  lay  God 
ihall  not  fhew  them  that  Mercy  in  fuch  a  Cafe  ?  If  I  am 
at  a  Diftanccr  from  Home,  and  hear,  that  in  my  Abfence, 
my  Houfe  is  burnt,  but  my  Family  have,  in  fome  extra- 
ordinary Manner,  all  efcaped  the  Flames;  and  every 
Thing  in  the  Circumilanccs  of  the  Story,  as  I  hear  it,, 
makes  it  appear  very  credible:  It  would  be  a  Sin  in  me, 
in  fuch  a  Cafe,  not  to  feel  a  very  great  Degree  of  Gra- 
titude to  God,  though  the  Story  indeed  be  not  true. 
And  is  not  God  fo  fove reign,  that  he  may  if  he  pleafes, 
fhew  me  that  Mercy  on-  that  Occafion,  and  enable  me  to- 
do  my  Duty  in^  a  much  further  Degree  than  I  ufed  to 
do  ir,  and  yet  not  incur  the  Charge  of  Deceitfulnefs,  ia- 
confirming  aFalihood  ? 

'Tis  exceeding  manifell,  that  Error  or  Miflake  may 
Be  the  Occafion  of  a  gracious  Exercife,  and  confequentl/ 
a  gracious-  Influence  of  the  Spirit  of  God,  by  Rom.  xiv. 
6.  He  that  eateth  to  the  Lord^  he  eateth^  and  glveth 
God  Thanks  \  and  he  that  eateth  not  to  the  Lord^  he  eateth 
not^  and  giveth  God  Thanks.  The  Apoftle  is  fpeaking 
of  thole,  who  through  erroneous  and  needlefs  Scruples^ 
avoided  eating  legally  unclean  Meats. — B/this  it  is  very 
evident,  that  there  may  be  true  Exercifes  of  Grace,  a^ 
true  Refped  to  the  Lord^  and  particularly,  a  true  Thank-' 
fulnefs,  which  may  be  occafioned,  both  by  an  erroneous 
Judgment  and  Pradice.  And  confequently,  an  Error 
may  be  the  Occafion  of  thofe  truly  holy  Exercifes  that 
are  from  the  infallible  Spirit  of  God.  And  if  fo,  'tis 
certainly  too  much  for  us  to  determine,  to  how  great  a- 
Degree  the  Spirit  of  God  may  give  this  holy  Exercife, 
on  fuch  an  Occafion. 

This  Notion,  of  certainly  difcerning  another's  State,. 
by  Love  flowing  out,  is  not  only  not  founded  on  Reafoii 
or  Scripture,  but  it  is  anti-fcriptural  •,  'tis  againft  the 
Rules  of  Scripture-,  which  fay  not  a  Word  of  any  fucb 
Way  of  judging  the  State  of  others  as  this,  but  dired: 
us  to  judge  chiefly  by  the  Fruits  that  are  feen  in  them. 
And  it  is  againft  the  Pqdrines  of  Scripture,  which  do 

plainly 


Part  !!•  to  dljlinguijh  JffeBtom.  123 

plainly   teach  us  that  the  State  of  other  Souls  towards 
God,  cannot  be  known  by  us,  as  in  Rev.  ii.  17.  'To  him 
that  over  com  eth^  will  I  give  to  eat  ^/-/^^  hidden  Manna  ^ 
and  I  will  give  him  a  white  Stone ^  and  in  the  Stone  a  new 
Name  written^  which  no  Man  knoweth,  faving  he  that 
receiveth  it.     And   Rom.  ii.  29.  He  is  a  Jew,  which  is 
one  inwardly  •,  and  Ciremncijion  is  that  of  the  Hearty  in  the 
Spirit^  and  not  in  the  Letter  \  whofe  Praife  is  not  of  Men^ 
but  of  God,     That  by  this  laft  ExprefTion,  whofe  Praife  is 
not  of  Men^  hut  of  God^  the  Apoille  has  Refped  to  the  In- 
fuHiciency  of  Men  to  judge  concerning  him,  whether  he 
be  inwardly  a  Jew  or  no  (as  they  could  eafily  fee  by 
outward  Marks,  whether  Men  were  outwardly  Jews) 
and  would  fignify,  that  it  belongs  to  God  alone  to  give 
a  determining  Voice  in  this  Matter,  is  confirmed  by  the 
fame  Apoille's  Ufe  of  the  Phrafe,  in  i  Cor.  iv.  5.  There- 
fore judge  nothing  before  the  Time^  until  the  Lord  come\ 
who  both  will  bring  to  Light  the  hidden  Things  of  Dark- 
nefs^  and  will  make  raanifefl  the   Counfels  of  the  Hearts  \ 
and  then  Ihall  every  Man  have  Praife  of  God.     The 
Apoftle,  in  the  two  foregoing  Verfes,  fays.  But  with  me^ 
it  is  a  very  fmall  Things  that  I  froould  be  judged  of  you^ 
or  of  Man^s  Judgment :  Tea^  I  judge  not  mine  own  felf^ 
for  I  know  nothing  by  my  [elf ^  yet  I  am  not  hereby  juftifiedy 
hut  he  that  judgeth  me  is  the  Lord,     And  again,  it  is 
further  confirmed,  becaufe   the  Apoftle   in  this  fecond 
Chapter  to  the  Rotnans^  direds  his  Speech  efpecially  to 
thofe  who  had  a  high  Conceit  of  their  own  Holinefs, 
made  their  Boaft  of  God,  and  were  confident  of  their 
own  Difcerning,  and  that  they  knew  God's  Will,  and 
approved  the  Things  which  were  excellent,  or  tried  the 
Things  that  differ  (as  it  is  in  the  Margin.)     V.  18.  And 
were  confideyit  that  they  were  Guides  of  the  Blind ^  and  a 
Light  to  them  which  are  in  Darknefs^  Inflru^ors   of  the 
Fooliflo^  Teachers   of  Babes  %  and  fo  took   upon  them  to 
judge  others,  fee  V.  i.  and  17,  18,  19,  20. 

And  how  arrogant  muft  the  Notion  be,  that  they  have, 
who  imagine  they  can  certainly  know  o^*ers  Godlinefs, 

1 2  when 


124 


What  are  no  Signs,  (Sc. 


Part  II. 


when  that  great  Apoftle  Peter  pretends  not  to  fay  any- 
more concerning  Silvanus,  than  that  he  was  a  faithful 
Brother^  as  he  fuppofed\  i  Pet.  v.  12.  Though  this 
^j/i;^;^« J  appears  to  have  been  a  very  eminent  Minifter  of 
Chrift,  and  an  Evangelift,  and  a  famous  Light  in  God's 
Church  at  that  Day,  and  an  intimate  Companion  of 
the  Apoilles,  See  2  Cor.  i.  19.  i  Thef.  i.  i.  and  2 
Thef,  i,  I. 


MMaaHMi 


wmmmmt 


wvmmmmmmmmmm^mmm 


PART 


PART     III. 


!&^^2^S^^2*;£^cfe^c^^5C^5^2^2^5C^2^2^^2^^^c^^||f 


^hewing  what  are  dijiinguijhing  Signs  of 
truly  gracious  and  holy  y^ffeSltons. 

COME  now  to  the  Second  Thing 
appertaining  to  the  Trial  of  reli- 
%M  g^^^^  AfFedtions,  which  was  pro- 
pofed,  viz.  To  take  Notice  of 
fome  Things,  wherein  thofe  Affec- 
tions that  are  fpiritual  and  gracious, 
do  differ  from  thofe  that  are  not  fo» 
,  But  before  I  proceed  directly  to 
the  diflinguifhing  Chai  alters,  I 
would  previoufly  mention  fome  Things,  which  I  defire 
may  be  obferved,  concerning  the  Mar{cs  I  Ihall  lay 
down. 

I.  That  I  am  far  from  undertaking  to  give  fuch  Signs 
of  gracious  Affedions,  as  fhall  be  fufHcient  to  enable 
any  certainly  to  diilinguifh  true  Affedion  from  fahe  in 
others;  or  to  determine  pofitively  which  of  their  Neigh- 
bours are  true  ProfefTors,  and  which  are  Hypocrites, 
In  fo  doing,  I  fhould  be  guilty  of  that  Arrogance  which 
I  have  been  condemning.  Though  it  be  plain  that 
Chrift  has  given  Rules  to  all  Chriftians,  to  enable  them 
tQ  judge  of  ProfelTors  of  Religion,   whom  they  are 

concerned 


3  26  Concernifi^  Signs  Part  III. 

concerned  with,  fo  far  as  is  neceffary  for  their  own  Safety, 
and  to  prevent  their  being  led  into  a  Snare  by  falfe 
Teachers,  and  falfe  Pretenders  to  Religion;  and  though 
it  be  alfo  beyond  Doubt,  that  the  Scriptures  do  abound 
with  Rules,  which  may  be  very  ferviceable  to  Miniilers, 
in  counfeiling  and  conducing  Souls  committed  to  their 
Care,  in  Things  appertaining  to  their  fpiritual  and 
eternal  State;  yet,  'tis  alfo  evident,  that  it  was  never 
God's  Defign,  to  give  us  any  Rules,  by  which  we  may 
certainly  know,  who  of  our  Fellow  Profeflbrs  are  his, 
and  to  make  a  full  and  clear  Separation  between  Sheep 
and  Goats:  But  that  on  the  Contrary,  it  was  God's 
Defign  to  referve  this  to  himfelf,  as  his  Prerogative; 
And  therefore  no  fuch  diftinguifhing  Signs  as  fhall  enable 
Chriftians  or  Minifters  to  do  this,  are  ever  to  be  expedled 
to  the  World's  End :  For  no  more  is  ever  to  be  expedted 
from  any  Signs,  that  are  to  be  found  in  the  Word  of 
God,  or  gathered  from  it,  than  Chrift  defigned  them  for. 

2.  No  fuch  Signs  are  to  be  expe6led,  that  fhall  be 
fufficient  to  enable  thofe  Saints  certainly  to  difcern  their 
own  good  Ellate,  who  are  very  low  in  Grace,  or  are 
fuch  as  have  much  departed  from  God,  and  are  fallen 
into  a  dead,  carnal  and  unchriftian  Frame.  It  is  not 
agreeable  to  God's  Defign  (as  has  been  already  obferved) 
that  fuch  fhould  know  their  good  Eftate:  Nor  is  it 
defirable  that  they  fhould;  but  on  the  contrary,  every 
Way  befl  that  they  fhould  not;  and  we  have  Reafon  to 
blefs  God,  that  he  has  made  no  Provifion  that  fuch 
fhould  certainly  know  the  State  that  they  are  in,  any 
other  Way  than  by  firfl  coming  out  of  the  ill  Frame  and 
Way  they  are  in.  ^ 

Indeed  it  is  not  properly  through  the  Defe6b  of  the 
Signs  given  in  the  Word  of  God,  that  every  Saint  living, 
whether  flrong  or  weak,  and  thofe  who  are  in  a  bad 
Frame,  as  well  as  others,  can't  certainly  know  their 
good  Ellate  by  them.  For  the  Rules  in  themfelves  are 
certain  and  infallible,  and  every  Saint  has,  or  has  had 
^  .  thofe     ' 


Part  III.  of  gracious  Affl'Bions.  ,127 

thofe  Things  in  himfelf,  which  are  fure  Evidences  of 
Grace;  for  every ^  even  the  leajl  Act  of  Grace  is  fo. 
But  it  is  through  his  Defedl  to  whom  the  Signs  are  given. 
There  is  a  two-toid  Defe6t  in  that  Saint  who  is  very  low 
in  Grace,  or  in  an  ill  Frame,  which  makes  it  impoiTible 
for  him  to  know  certainly  that  he  has  true  Grace,  bv  the 
beft  Signs  and  Rules  which  can  :be  given  him.  Firfi^  A 
Defeat  in  the  OhjeEl^  or  the  Qualification  to  be  vitw'd 
and  examin'd.  1  don't  meaii  an  elTential  Defeat;  becaufe 
I  fuppofe  the  Perfon  to  be  a  real  Saint;  but  a  Defe6l  in 
Degree:  Grace  being  very  fmall,  cannot  be  clearly  and 
certainly  difcern'd  and  diftinguifhed.  Things  that  are 
very  fmall,  we  can't  clearly  diicern  their  Form,  ordiftin- 
guifli  them  one  from  another;  though,  as  they  are  in 
themfelves,  their  Form  may  be  very  differentc  '  There 
is  doubtlefs  a  great  Difference  between  the  Body  of  Man, 
and  the  Bodies  of  other  Animals,  in  the  firil  Conception, 
in  the  Womb:  But  yet  if  we  fhould  view  the  different 
Emhyros^  it  might  not  be  poffible  for  us  to  difcern  the 
Difference,  by  reafon  of  tlie  imperfedl  State  of  the 
Object;  but  as  it  comes  to  greater  Perfedlion,  the  Differ- 
ence becomes  very  plain.  1  he  Difference  between  Crea- 
tures of  very  contrary  Qualities,  is  not  fo  plainly  to  befeen 
while  they  arc  very  young,  evenafterthey  areadtually  bro't  ' 
forth,  as  in  their  more  perfed  State.  The  Difference 
between  Doves  and  Ravens,  or  Doves  and  Vultures, 
when  they  firfl  come  out  of  the  Egg,  is  not  fo  evident; 
but  as  they  grow  to  their  Perfection,  'tis  exceedmg 
great  and  manifeft.  Another  Defedt  attending  the 
Grace  of  thofe  I  am  fpeaking,  is. its  being  mingled  Vv^ith 
fb  much  Corruption,  which  clouds  and  hides  it,  and 
makes  it  impoffible  for  it  certainly  to  be  known.  I'ho' 
different  Things  that  are  before  us,  may  have  in  them- 
felves many  Marks  thoroughly  diftinguiiliing  them  one 
from  another;  yet  if  we  fee  them  only  in  a  thick  Smoke, 
it  may  neverthelefs  be  impoffible  to  diftinguim  tnem. 
A  fix'd  Star  is  eafily  difunguilhable  from  a  Com.et,  in  a 
clear  Sky;  but  if  we  view  them  through  a  Cloud,  it  may- 
be 


3  28  Concerning  Signs  Part  III/ 

be  impoflible  to  fee  the  Difference.  When  true  Chrifti- 
ans  are  in  an  ill  Frame,  Guilt  lies  on  the  Confciences: 
which  will  bring  Fear,  and  lb  prevent  the  Peace  and 
Joy  of  an  allured  Hope. 

Secondly,  There  is  in  fuch  a  Cafe  a  Defe6l  in  the  Eye. 
As  the  Feeblenefs  of  Grace  and  Prevalence  of  Corrup- 
tion, obfcures  the  Object: ;  fo  it  enfeebles  the  Sight;  it 
darkens  the  Sight  as  to  all  fpiritual  Obje6ls,  of  v/hich 
Grace  is  one.  Sin  is  like  fome  Diftempers  of  the  Eyes, 
that  make  Things  to  appear  of  different  Colours  from 
thofe  which  properly  belong  to  them,  and  like  many 
other  Diflempers  that  put  the  Mouth  out  of  Tafte,  fo 
as  to  difenable  from  diilinguifhing  good  and  wholefome 
Food  from  bad,  but  every  Thing  tallies  bitter.  Men 
in  a  corrupt  and  carnal  Frame,  have  their  fpiritual  Senfes 
in  but  poor  Plight  for  judging  and  difbinguifhing  fpiri- 
tual Things. 

For  thefe  Reafons,  no  Signs  that  can  be  given,  will 
"  aft u ally  fatisfy  Perfons  in  fuch  a  Cafe :  Let  the  Signs  that 
are  given,  be  never  fo  good  and  infallible,  and  clearly 
]aid  down,  they  will  not  ferve  them.  It  is  like  giving 
a  Man  Rules,  how  to  diftinguifh  vifible  Obje6ts  in  the 
Dark :  The  Things  themfelves  may  be  very  different, 
and  their  Difference  may  be  very  well  and  diflin6lly  de- 
fcribed  to  him  ♦,  yet  all  is  infufficient  to  enable  him  to 
diftinguifh  them,  becaufe  he  is  in  the  Dark.  And 
therefore  many  perfons  in  fuch  a  Cafe  fpend  Time  in  a 
fruitlefs  Labour,  in  poring  on  paft  Experiences,  and 
examining  themfelves  by  Signs  they  hear  laid  down 
from  the  Pulpit,  or  that  they  read  in  Books ;  when  there 
is  other  Work  for  them  to  do,  that  is  much  more 
expe6ted  of  them;  which,  while  they  negle6t,  all  their 
Self' Examinations  are  like  to  be  in  vain,  if  theylliould 
fpend  never  fo  much  Time  in  them.  The  accurfed 
Thing  i|  to  be  deftroyed  from  their  Camp,  and  Achan 
to  be  flain;  and  till  this  be  done,  they  will  be  in  Trou^ 
ble.  'Tis  not  God's  Defign  that  Men  fhould  obtain 
AfTurance  in  any  other  Way,  than  by  mortifying  Corrup- 
tion 


Part  III.  of  gracious  Affedf ions.  129 

tion,  and  encreafing  in  Grace,  and  obtaining  the  lively 
Exerciies  of  it.  And  although  Self-Examination  be  a 
Duty  of  great  Ufe  and  Importance^  and  by  no  Means 
to  be  negleded-,  yet  it  is  not  the  principal  Means,  by 
which  the  Saints  do  get  Satisfai5lion  of  their  good  Eflate. 
AfTurance  is  not  to  be  obtained  fo  much  by  Self-Exami- 
nation,  as  by  ABion.  The  Apoftle  Paul  fought  AfTur- 
ance chiefly  this  Way,  even  by  forgetting  the  Things  that 
were  behind,  an^  reaching  forth  unto  thofe  "Things  that 
were  before^  prejjing  towards  the  Mark  for  the  Prize  of 
the  high  Calling  of  God  in  Chriji  Jefus ;  if  by  any  Means 
he  might  attain  unto  the  Refurretion  of  the  Dead,  And 
it  was  by  this  Means  chiefly  that  he  obtain'd  AfTurance, 
I  Cor.  ix.  26.  I  therefore  fo  run^  as  not  uncertainly.  He 
obtain'd  AfTurance  of  winning  the  Prize,  more  by  run- 
ning, than  by  conjidering.  The  Swiftnefs  of  his  Pace^ 
did  more  towards  his  AflTurance  of  a  Conqueft,  than  the 
Stri^lnefs  of  his  Examination.  Giving  all  Diligence  to 
grow  in  Grace,  by  adding  to  Faith,  Vertue,  &c.  is  the 
Dirediion  that  the  Apoflle  Peter  gives  us,  for  making 
our  Calling  and  Election  fure,  and  having  an  Entrance 
miniftred  to  us  abundantly,  into  Chrifl's  everlafling  King- 
dom ',  fignifying  to  us,  that  without  this,  our  Eyes  will 
be  dim,  and  we  fhall  be  as  Men  in  the  Dark,  that  cannot 
plainly  fee  Things  pafl  or  to  come,  either  the  Forfrivc- 
nefs  of  our  Sins  pafl,  or  our  heavenly  Inheritance  that 
is  future,  and/^r  off,  2  Pet.  i.  5, —  1 1* 

Therefore,  tho'  good  Rules  to  difliinguifh  true  Grace 
from  counterfeit,  may  tend  to  convince   Hypocrites, 
and  be  of  great  Ufe  to  the  Saints,  in  many  Refpedls; 
'^  and 


*   "  T^  Way  to  know  your  Godlinefs,  is  to  renew   the  vifible 

*<  Exercifes  of  Grace." -The  more  the  vifible  Exercifes  of  Grace 

**  are  renewed,  the  more  certain  you  will  be.  The  more  frequently 
«*  thefe  Adings  are  renewed,  the  more  abiding  and  confirmed  your 
"  Aflurance  will  be." — '*  The  more  Men*s  Grace  is  multiplied,  the 
*«  more  their  Peace  is  multiplied;  3  Pet.  i.  z.  Grace  and  Peace  be  tnul- 
**  fiplied  unto  youy  through  the  Knonvledge  of  God,  an  A  Jefus  Chrifl  our 
<*  Lord.'''  Stoddard's  Way  to  know  Sincerity  and  Hypocrify,  p.  139^ 
and  142. 


130  Concerning  Signs  Part  III. 

and  among  other  Benefits,  may  be  very  ufeful  to  them 
to  remove  many  needlefs  Scruples,  and  eftablifh  their 
Hope;  yet  I  am  far  from  pretending  to  lay  down  any 
fuch  Rules,  as  fhall  be  fufHcient  of  themfelves,  without 
other  Means,  to  enable  all  true  Saints  to  fee  their  good 
Eilate,  or  as  fuppofmg  they  fbould  be  the  principal 
Means  of  their  Satisfadlion.  . 

3.  Nor  is  there  much  Encouragement,  in  the  Expe- 
rience of  prefent  or  paft  Times,  to  lay  down  Rules  or 
Marks  to  diftinguifli  betv/een  true  and  falfe  Affections, 
in  Hopes  of  convincing  any  confiderable  Number  of 
that  Sort  of  Hypocrites,  v/ho  have  been  deceived  with 
great  falfe  Difcov^ries  and  Affedlioii ;,  and  are  once  fet- 
tled in  a  falfe  Confidence,  and  high  Conceit  of  their  own 
fuppofed  great  Experiences  and  Privileges.  Such  Hypo- 
crites are  fo  conceited  of  their  own  Wifdom,"  and  fo 
blinded  and  harden'd  with  a  very  great  Self-Righteouf- 
nefs,  (but  very  fubtil  and  fecret,  under  the  Difguife  of 
great  Humility)  and  fo  invincible  a  Fondnefs  of  their 
pieafmg  Conceit,  of  their  great  Exaltatiori,*  that  it 
vifually  fignifies  nothing  at  all,  to  lay  before  them  the 
moft  convincing  Evidences  of  their  Hypocrify.  Their 
State  is  indeed  deplorable,  and  next  to  thofe  that  have 
committed  the  unpardonable  Sin  ;  fome  of  this  Sort  of 
Perfons  feem  to  be  moft  out  of  the  Reach  of  Means  of 
Convidion  and  Repentance.  But  yet  the  laying  down 
good  Rules  may  be  a  Means  of  preventing  fuch  Hypo- 
crites, and  of  convincing  many  of  other  Kinds  of  Hypo- 
crites :  And  God  is  able  to  convince  even  this  Kind,  and 
his  Grace  is  not  to  be  limited,  nor  Means  to  be  neglefted. 
And  befides,  fuch  Rules  may  be  of  Uie  to  the  true 
Saints,  to  detedt  falfe  Affedions,  which,  they  may  have 
mingled  with  true.  And  be  a  Means  of  their  Religion's 
becoming  more  pure,  and  like  Gold  tried  in  the  Fire. 

Having  premifed  thefe  Things,  I  now  proceed  direflly 
to  take  Notice  of  thofe  Things  in  v/hich  true  religious 
Affections  are  diftinguifhed  from  falfe.  I. 


Part  III.  of  gr  act  cm  AffeBiom.  131 

I.  Affedions  that  are  truly  fpiritual  and  gracious,  ^o 
arife  from  thofe  Influences  and  Operations  on  the  Heart, 
which  are  fpWitiial\  fupernatural  and  divine. 
'  I  will  explain  what  I  mean  by  thefe  Terms,  whence 
will  appear  their  Ufe  to  diftinguiih  between  thofe  Aliec-- 
tion:^  which  are  fpiritual,  and  thofe  which  are  not  fo. 

We  find   that  true  Saints,  or  thofe  Perfons   who  arc 
fan6tified  by  the  Spirit  of  God,  are  in  the  New  Telia- 
men  t  called  fpiritual  Perfons.     And  their  being  fpiritual 
is  fpoken   of   as    their   peculiar    Charadler,    and   that 
wherein  they  are  diftinguifhed  from  thofe  who  are  not 
fandlified.     This  is  evident,  becaufe  thofe  who  are  fpiri- 
tual are  fet  in  Oppofition  to  natural  Men,  and  carnal 
Men.     Thus  the  fpiritual  Man,  and  the  natural  Man, 
are  fet  in  Oppofition  one  to  another-,   i  Cor,  ii.  14,  15. 
^he  natural  Man  receiveth  not  the  Things  of  the  Spirit  of 
Gcd^  for  they  are  Foolifinefs  unto  him-,  7teither  can  he  know 
them  \  becaafe  they  are  fpiritually  difcerned.     But  he  that 
is  fpiritual  judgeth  all  Things.     The  Scripture  explains 
Vi^itM  to  mean  an  ungodly  Man,  or  one  that  has  no  Grace, 
by  a  natural  Man:  Thus  the  Apollle  fude^  fpeaking  of 
certain  ungodly  Men ^  that  had  crept  in  unawares  among 
the  Saints,  Verfe4,  of  his  Epiftle,  fays,  Verie  19.  Thefe 
are  fenfual,  having  not  the  Spirit.     This   the    Apoftie 
gives  as  a  Reafon  why  they  behaved  themfelves  in  fuch 
a  wicked  Manner  as  he  had  defcribed.     Here  the  Word 
tranflated  fenfuaU  in  the  Original  is  Pfu^cikoi-,  which  is 
the  very  fame,  which  in  thofe  Verfes  in  i  Cor.  Chap.  2. 
is  tranflated  natural.     In  the  like  Manner,  in  the  Con- 
tinuation of  the  fame  Difcourfe,  in  the  next  Verfe  but 
one.,  fpiritual  Men  are  oppofed  to  carnal  Men\  which 
the  Conne6lion  plainly  Ihews  mean  the  fame,  as  fpiritual 
Men  and  natural  Men.,  in  the  foregoing  Verfes  •,  And  /, 
Brethren.,  could  not  fpeak  unto  you^  as  unto  fpiritual,  but 
as  mtto  Qzxr\dl',  i.  e.  as  in  a  great  Meafure  unfandtified. 
That  by  carnal  the  Apoftle  means  corrupt  and  unfanfli- 
fied,  is  abundantly  evident,  by  Rom.  vii.  25.  andviii. 
^»  45  5>   6>  7)  ^?  9?   12,  13.  Gal.Y,  16,  to  the  End. 

Col. 


132  Concerning  Signs  Part  III. 

CcL  ii.  I S.  Now  therefore,  if  by  natural  and  carnal,  in 
ihefe  Texts,  he  intended  unfan^ified^,  then  doubtlefs  by 
ipkitual,  which  is  oppofed  thereto,  is  meant  fan^ified 
imd  gracious. 

A  nd  as  the  Saints  are  called  fpiritual  in  Scripture,  fo 
we  alio  find,  that  there  are  certain  Properties,  Qualities 
£od  Principles,  that  have  the  fame  Epithet  given  them. 
So  we  read  of  a  fpritucil  Mind^  Rom.  viii.  6,  7,  and  of 
(piritual  Wifdom-i  Col.  i.  9.  and  of  fpiritual  Blejfings^ 
Eph.  i.  3. 

Now  It  may  be  obferyed,  that  the  Epithet  fpiritual^ 
1:1  thefe  and  other  parallel  Texts  of  the  New  Teftament, 
is  nat  ufed  to  fignify  any  Relation  of  Perfons  or  Things 
to  the  Spirit  or  Soul  of  Man,  as  the  fpiritual  Part  of 
Man,  in  Oppofition  to  the  Body,  which  is  the  material 
Fart:  Qiialities  are  not  faid  to  be  fpiritual,  becaufe  they 
liave  their  Seat  in  the  Soul,  and  not  in  the  Body:  For 
there  are  fome  Properties  that  the  Scripture  calls  carnal 
(}Tfigft)Iy^  which  have  their  Seat  as  much  in  the  Soul,  as 
mole  Properties  that  are  called  fpiritual.  Thus  it  is. 
with  Pride  and  Self-Righteoufnefs,  and  a  Man's  trufting 
to  his  own  Wifdom.,  which  the  Apoflle  calls  flejhly.  Col. 
ii.  18.  Nor  are  Things  called  fpiritual,  becaufe  they  are 
coeverfant  about  thofe  Things  that  arc  immaterial,  and 
not  corporeal.  P'or  fo  was  the  Wifdom  of  the  wife 
Men,  and  Princes  of  this  World,  converfant  about 
Spirits,  and  immaterial  Beings-,  which  yet  the  Apoitle 
fpeaks  of  as  natural  Men^  totally  ignorant  of  thofq 
Things  that  are  fpiritual^  i  Cor.  Chap.  ii.  But  it  is 
with  Relation  to  the  Holy_  Ghoft^  or  Spirit  of  Ccfd^  that 
Fedbns  or  Things  are  termed  fpiritual,  in  the  New- 
Teilament.  Spirit^  as  the  Word  is  ufed  to  fignify  the 
tlv^rd  Perfon  in  the  Trinity,  is  the  Subfliantive,  of  which 
is  formed  the  Adjtttivc  fpiritual^  in  the  holy  Scriptures. 
Thuii  Chridians  are  calif  d  fpiritual  Perfons,  becaufe  they 
are  born  of  the  Spirit,  and  becaufe  of  the  Indwelling 
and  holy  Influences  of  the  Spirit  of  God  in  them.  And 
Things  are  called  fpiritual  as  related  to  the  Spirit  of  God^ 

I  Cor. 


Part  IIL  of  gracious  A^e-Biom.  133 

I  Ccr.  ii.  13,  14.  Which  things  alfo  we  fpeak^  not  in 
the  Words  which  Mayi^s  Wifdom  teacheih^  but  which  the 
Holy  Ghoft  teacheth^  corn-paring  fpiritual  'Things  with  fpi- 
ritual.  But  the  natural  Man  receitJeth  not  the  Things  of 
the  Spirit  of  God.  Here  the  Apoille  himfelf  exprefly 
figriifies,  that  by  fpiritual  Things^  he  means  the  Things 
of  the  Spirit  of  God,  and  Things  which  the  Holy  Ghoft 
teacheth.  The  fame  is  yet  more  abundantly  apparent  by 
viewing  the  whole  Context.  Again,  Rom.  viii.  6.  To 
he  carnally  minded  is  Death :  But  to  be  fpiritually  minded 
is  Life  and  Peace,  The  Apoftle  explains  what  he  means 
by  being  carnally  and  fpiritually  minded,  in  what  follows 
in  the  9th  Verfe,  and  fhews  that  by  being  fpiritually 
minded,  he  means  a  having  the  Indwelling  and  holy 
Influences  of  the  Spirits  of  God  in  the  Heart.  But  ye  are 
not  in  the  Flelh,  but  in  the  Spirit,  if  fo  be  the  Spirit  of 
God  dwell  in  you.  Now  if  any  Man  have  not  the  Spirit 
of  Chrift,  he  is  none  of  his.  The  fame  is  evident  by  all 
tiie  Context.  But  Time  would  fail  to  produce  all  tlie 
Evidence  there  is  of  this,  in  the  New-Teftament. 

And  it  mult  be  here  obferved,  that  although  it  is  with 
Relation  to  the  Spirit  of  God  and  his  Influences,  that 
Perfons  and  Things  are  called  fpiritual-,  yet  not  all  thofe 
Perfons  who  are  fubjedl  to  any  Kind  of  Influence  of  the 
Spirit  of  God,  are  ordinarily  called  fpiritual  in  the  New- 
Teftament.  They  who  have  only  the  common  Influen- 
ces  of  God's  Spirit  a^e  not  fo  called,  in  the  Places  cited 
above,  but  only  thofe,  who  have  the  fpecial,  gracious, 
and  faving  Influences  of  God's  Spirit:  As  is  evident, 
becaufe  it  has  been  already  proved,  that  by  fpiritual  Men 
is  meant  godly  Men,  in  Oppofition  to  natural,  carnal 
and  unfandify'd  Men.  And  it  is  moft  plain,  that  the 
Apoftle  by  fpiritually  minded,  Rom.  viii.  6.  means  gra- 
cioufly  minded.  And  though  the  extraordinary  Gifts  of 
the  Spirit,  which  natural  Men  might  have,  are  fometimeii 
called  fpiritual,  becaufe  they  are  from  the  Spirit;  yet 
natural  Men,  whatever  Gifts  of  the  Spirit  they  had, 
were  not,  ifi  the  ufual  Language  of  the  New-Tefta-_ 

mcjit, 


134  The  JirJ}  Sign  Part  III. 

menr,  called  fp'ritlial  Perfotis.  For  it  was  not  by  Men's 
having  the  Gifts  of  the  Spirit,  but  by  their  having  the 
Vertues  of  the  Spirit,  that  they  were  called  fpiritual-,  as 
is  apparent,  by  Gal,  vi.  i.  Brethren^  if  ^^'^y  Man  he  over- 
taken in  a  Faulty  ye  which  are  fpiritual  rejiore  fuch  an 
one  in  the  Spirit  of  Meeknefs,  Meeknefs  is  one  of  thofe 
Vertues  which  the  Apoftle  had  juft  fpoken  of,  in  the 
Verfes  next  preceding,  iliewing  what  are  the  Fruits  of 
the  Spirit.  Thofe  Qualifications  are  faid  to  be  fpiritual 
in  the  Language  of  the  New-Teftament,  which  are 
truly  gracious  and  holy,  and  peculiar  to  the  Saints. 

Thus  when  we  read  of  fpiritual  Wifdom  and  Under- 
Handing  (as  in  Col.  i.  9.  tVe  defire  that  ye  may  he  filled 
with  the  Knowledge  of  his  Willy  in  all  Wifdom  and 
fpiritual  Underftanding.)  Hereby  is  intended  that 
Wifdom  which  is  gracious,  and  from  the  fandtifying 
Influences  of  the  Spirit  of  God.  For  doubtlefs,  by 
fpiritual  Wifdom^  is  meant  that  which  is  oppofite  to  what 
the  Scripture  calls  natural  Wifdom\  as  the  fpiritual  Man 
is  oppofed  to  the  -natural  Man.  And  therefore  fpiritual 
Wifdom  is  doubtlefs  the  fame  with  that  Wifdom  which 
is  from  above,  that  the  Apoflle  James  fpeaks  of,  Jam, 
iii.  17.  ^he  Wifdom  that  is  fro?n  ahove^  is  fir  ft  piire^ 
then  peaceahle.,  gentle^  &c.  for  this  the  Apoflle  oppofes 
to   natural   Wifdom,  Ver.  1 5.    This   Wifdom  defcendeth 

not  from  ahove.^  hut  is  earthly.,  fenfual the  laft  Word 

in  the  Original  is  the  fame  that  is  tranllated  natural^  m 
I  .Cor.  ii.  14. 

So  that  although  natural  Men  may  be  the  Subjedls  of 
many  Influences  of  the  Spirit  of  God,  as  is  evident  by 
many  Scriptures^  as  Numh.  xxiv.  2.  i  Sam.  x.  10.  and 
xi.  6.  and  xvi<  14.  i  Cor.  xiii.  i,  2,  3.  Heh.  vi.  4,  5,  6. 
and  many  others-,  yet  they  are  not  in  the  Senfe  of  the 
Scripture,  fpiritual  Perfons;  neither  are  any  of  thofe 
Elieds,  common  Gifts,  Qualities  or  Affedions,  that 
are  from  the  Influence  of  the  Spirit  of  God  upon  them, 
called  fpiritual  Things,  The  great  Difference  lies  in 
theie  two  Things. 

I.  The 


Part  III.  of  gracious  JJeBions.  135 

I.  The  Spirit  of  God  is  given  to  the  true  Saints  to 
dwell  in  them,  as  his  proper  lafling  Abode  *,  and  to  influ- 
ence their  Hearts,  as  a  Principle  of  new  Nature,  or  as  a 
divine  fupernatural  Spring  of  Life  and  A6tion.  The 
Scriptures  reprefenr  the  Holy  Spirit,  not  only  as  moving, 
and  occafionally  influencing  the  Saints,  but  as  dwelling 
in  them  as  his  Temple,  his  proper  Abode,  and  ever- 
lafting  Dwelling-Place;  i  Cor,  iii.  16.  iCor.Vi.  16, 
John  xiv.  16,  17.  And  he  is  reprefented  as  being  there 
fo  united  to  the  Faculties  of  the  Soul,  that  he  becomes 
there  a  Principle  or  Sp-ring  of  new  Nature  and  Life. 

So  the  Saints  are  faid  to  live  by  Chrift  living  in  them. 
Gal.  il.  2,  Chrift  by  his  Spirit  not  only  jj  in  them,  but 
lives  in  them-,  and  fo  that  they  live  by  his  Life-,  fo  is  his 
Spirit  united  to  them,  as  a  Principle  of  Life  in  them  •, 
they  don't  only  drink  living  Water,  but  this  living  V/a- 
ter  becomes  a  Well  or  Fountain  of  V/ater^  in  the  Soul, 
fpringing  up  into  fpiritual  and  everlafting  Life^  John  iv. 
14.  and  thus  becomes  a  Principle  of  Life  in  them-,  this 
living  Water,  this  Evangelifl;  himfelf  explains  to  intend 
the  Spirit  of  God,  Chap.  vii.  38,  39.  The  Light  of  the 
Sun  of  Righteoufnels  don't  only  Ihine  upon  them,  but 
is  fo  commiUnicated  to  them,  that  they  fhine  alfo,  and 
become  little  Images  of  that  Sun  which  fhines  upon 
them  \  the  Sap  of  the  true  Vine  is  not  only  conveyed 
into  them,  as  the  Sap  of  a  Tree  may  be  conveyed 
into  a  Vefiel,  but  is  conveyed  as  Sap  is  from  a  Tree 
into  one  of  it's  livino;  Branches,  where  it  becomes  a 
Principle  of  Life.  The  Spirit  of  God  being  thus  com- 
municated and  united  to  the  Saints,  they  are  from  thence 
properly  denominated  from  it,  and  arc  called  fpiritual. 

On  the  other  Hand,  though  the  Spirit  of  God  may 
many  Ways  influence  natural  iMen  ;  yet  becaufe  it  is  not 
thus  communicated  to  them,  as  an  indwelling  Principle., 
they  don't  derive  any  Denomination  or  Character  from 
it-,  for  there  being  no  Union,  it  is  not  their  own.  The 
Light  may  fhine  upon  a  Body  that  is  very  dark  or  black  -, 
and  though  thafe  Body  be  the  Subjedof  the  Light,  yet, 

becaufe 


136  The  firjl  Sign  Part   III.! 

becaufe  the  Light  becomes  no  Principle  of  Light  in  it, 
fo  a3  to  caufe  the  Body  to  fhine,  hence  that  Body  don't 
properly  receive  its  Denomination  from  it,  fo  as  to  be 
called  a  lightjo'me  Body,  So  the  Spirit  of  God  adling 
upon  the  Soul  only,  without  communicating  itfelf  to  be 
an  adive  Principle  in  it,  can't  denominate  it  fpiritual. 
A  Body  that  continues  black,  may  be  faid  not  to  have 
Lights  though  the  Light  Ihines  upon  it;  fo  natural  Men 
are  faid  not  to  have  the  Spirit^  Jude  xix.  fenfual^  or  na- 
tural (as  the  Word  is  elfewhere  rendered)  having  not 
the  Spirit. 

2.  Another  Reafon  why  the  Saints  and  their  Vertues 
are  called  fpiritual,  (which  is  the  principal  Thing)  is 
that  the  Spirit  of  God,  dwelling  as  a  vital  Principle  in 
their  Souls,  there  produces  thof^  Effects  wherein  he 
exerts  and  communicates  himfclf  in  his  own  proper  Na- 
ture, Holinefs  is  the  Nature  of  the  Spirit  of  God, 
therefore  he  is  called  in  Scripture  the  Holy  Ghoft.  Ho- 
linefs, which  is  as  it  were  the  Beauty  and  Sweetnefs 
of  the  Divine  Nature,  is  as  much  the  proper  Nature 
of  the  Holy  Spirit,  as  Heat  is  the  Nature  of  Fire,  or 
Sweetnefs  was  the  Nature  of  that  holy  anointing  Oil, 
which  was  the  principal  Type  of  the  Holy  Ghoft,  in 
the  Mofaick  Difpenfation  •,  yea,  I  may  rather  fay  that 
Holineis  is  as  much  the  proper  Nature  of  the  Holy 
Ghoft,  as  Sweetnefs  was  the  Nature  of  the  fweet  Odour 
of  that  Ointment.  The  Spirit  of  God  fo  dwells  in  the 
Heartsof  the  Saints,  that  he  there,  as  a  Seed  or  Spring  of 
Life,  exerts  and  communicates  himfelf,  in  this  his  fweet 
and  divine  Nature,  making  the  Soul  a  Partaker  of  God's 
Beauty  and  Chrift's  Joy,  fo  that  the  Saint  has  truly" 
Fellowfhip  with  the  Father,  and  with  his  Son  Jefus 
Chrift,  in  thus  having  the  Communion  or  Participation 
cf  the  Holy  Ghoft.  The  Grace  which  is  in  the  Hearts 
of  the  Saints,  is  of  the  fame  Nature  with  the  divine 
Holinefs,  as  much  as  'tis  pofTible  for  that  Holinefs  to  be, 
which  is  infinitely  lefs  in  Degree  j  as  the  Brightnefs  that 

is 


Part  III.  of  gracious  AJ^eBiom,  137 

is  in  a  Diamond  which  the  Sun  fhines  upon,  is  of  the 
fame  Nature  with  the  Brightnefs  of  the  Sun,  but  only 
that  it  is  as  nothing  to  it  in  Degree.  Therefore  Chrift 
fays,  John  iii.  6.  T^hsit  which  is  horn  of  the  Spirit  is 
Spirit',  i.  e.  the  Grace  that  is  begotten  in  the  Hearts  of 
the  Saints,  is  fomething  of  the  fame  Nature  with  that 
Spirit,  and  fo  is  properly  called  a  j5^/nVi^^/iV^/^r^-,  after 
the  fame  Manner  as  that  which  is  born  of  the  Flefh  is 
Flefh,  or  that  which  is  born  of  corrupt  Nature  is  cor- 
rupt Nature. 

But  the  Spirit  of  God  never  influences  the  Minds  of 
natural  Men  after  this  Manner.  Though  he  may  in- 
fluence them  many  Ways,  yet  he  never,  in  any  of  his 
Influences,  communicates  himfelf  to  them  in  his  own 
proper  Nature.  Indeed  he  never  a6ls  difagreeably  to 
his  Nature,  either  ou  the  Minds  of  Saints  or  Sinners : 
But  the  Spirit  of  God  may  a6b  upon  Men  agreeably  to 
his  own  Nature,  and  not  exert  his  proper  Nature  in  the 
Ads  and  Exercifes  of  their  Minds :  The  Spirit  of  God 
may  adl  fo,  that  his  Actions  may  be  agreeable  to  his 
Nature,  and  yet  may  not  at  all  communicate  himfelf  in 
his  proper  Nature,  in  the  Eflcd  of  that  A61:ion.  Thus, 
for  Initance,  the  Spirit  of  God  moved  upon  the  Face  of 
the  Waters,  and  there  was  nothing  difagreeable  to  his 
Nature  in  that  Adion  ;  but  yet  he  did  not  at  all  com- 
municate himfelf  in  that  Adion  -,  there  was  nothing  of 
the  proper  Nature  of  the  Holy  Spirit  in  that  Motion  of 
the  Waters.  And  fo  he  may  a6l  upon  the  Minds  of 
Men  many  Ways,  and  not  communicate  himfelf  any 
more  than  when  he  a6ts  on  inanimate  Things. 

Thus  riot  only  the  Manner  of  the  Relation  of  the  Spi- 
rit, who  is  the  Operator^  to  the  Subjedt  of  his  Operations,, 
is  difl'erent;  as  the  Spirit  operates  in  the  Saints,  as 
dwelling  in  them,  as  an  abiding  Principle  of  Adion, 
whereas  he  doth  not  fo  operate  upon  Sinners;  but  the 
Influence  and  Operation  itfelf  is  different,  and  the  Effe5^ 
wrought  exceeding  different.  So  that  not  only  the  Per- 
fons  are  called  fpiritual^  as  having  the  Spirit  of  God 

K  dwelling 


13S  The  Jirji  Sign  Part  III. 

dwelling  in  them;  but  thofe  Qiialifications,  AfFe6lions 
and  Experiences  that  are  wrought  in  them  by  the  Spirit, 
are  alfo  fpiritual^  and  therein  differ  vaftly  in  their  Na- 
ture and  Kind  from  all  that  a  natural  Man  is  or  can  be 
the  Subjed  of,  while  he  remains  in  a  natural  State;  and 
alfo  from  all  that  Men  or  Devils  can  be  the  Authors  of  : 
'Tis  a  fpiritual  Work  in  this  high  Stni^t ;  and  therefore 
above  all  other  Works  is  peculiar  to  the  Spirit  of  God. 
There  is  no  Work  fo  high  and  excellent-,  for  there  is 
no  Work  wherein  God  does  fo  much  communicate  him- 
felf,  and  wherein  the  mere  Creature  hath,  in  fo  high  a 
Senfe,  a  Participation  of  God;  fo  that  it  is  exprefled  in 
Scripture  by  the  Saints  beijig  made  Partakers  of  the  di-- 
vine  Nature^  2  Pet.  i.  4.  and  having  God  dwelling  in 
them^  and  they  in  God^  i  John  iv.  12, 15,  1 6.  and  Chap, 
iii.  21.  and  having  Chrift  in  them ^  John  xvii.  21.  Rom., 
viii.  10.  being  the  'Temples  of  the  living  God^  2  Cor.  vi.  16. 
living  by  Chrijl^s  Life^  Gal.  ii.  20.  being  made  Partakers 
of  God's  Holinefs^  Heb.  xii.  10.  having  Chrijl's  Love 
dwelling  in  them,  John  xvii.  26.  having  his  Joy  fulfilled 
in  them,  John  xvii.  1 3 .  feeing  Light  in  God's  Light,  and 
being  made  to  drink  of  the  River  of  God's  Pleafures,  Pfal. 
xxxvi.  8,  9.  having  Fellowfhip  with  God,  or  communi- 
cating and  partaking  with  him  (as  the  Woi*d  fignifies) 
I  John  i.  3.  Not  that  the  Saints  are  made  Partakers  of 
the  Effence  of  God,  and  fo  are  Godded  with  God,  and 
Chrijled  with  Chrift,  according  to  the  abominable  and 
blafphemous  Language  and  Notions  of  fome  Hereticks ; 
but,  to  ufe  the  Scripture  Phrafe,  they  are  made  Parta- 
kers of  God's  Fullnefs,  Eph.  iii.  17,  18,  19.  Johni,  16. 
that  is,  of  God's  fpiritual  Beauty  and  Happinefs,  accor- 
ding to  the  Meafure  and  Capacity  of  a  Creature;  for  fo 
it  is  evident  the  Word  Fullnefs-  fignifies  in  Scripture 
Language.  Grace  in  the  Hearts  of  the  Saints,  being 
thereforc  the  moft  glorious  Work  of  God,  wherein  he 
communicates  of  the  Goodnefs  of  his  Nature,  it  is 
doubtlefs  his  peculiar  Work,  and  in  an  eminent  Man- 
ner,  above  the  Power  of   all    Creatures.     And  the 

Influences 


Part  III.  of  gracious  Affediom,  139 

influences  of  the  Spirit  of  God  in  this,  being  thus  pe- 
culiar to  God,  and  being  thofe  wherein  God  does,  in 
fo  high  a  Manner,  communicate  himfelf,  and  make  the 
Creature  Partaker  of  the  divine  Nature,  (the  Spirit  of 
God  communicating  itfelf  in  its  own  proper  Nature.) 
This  is  what  I  mean  by  thofe  Influences  that  are  divine^ 
when  I  fay  that  truly  gracious  Affe6iions  do  arife  from 
thofe  Influences  that  are  fpiritual  and  dijine* 

The  true  Saints  only  have  that  v/hich  is  fpiritual; 
others  have  nothing  which  is  divine,  in  the  Senfe  that 
has  been  fpoken   of.     They  not  only  have  not  thefc 
Communications  of  the  Spirit  of  God  in  fo  high  a  De- 
gree as  the  Saints,  but  have  nothing  of  that  Nature  or 
Kind,     For   the  Apoflile   James  tells  us,  that  natural 
Men  haije  not  the  Sprite  and  Chrifl:  teaches  theNecef- 
flty  of  a  New  Birth,  or  a  being  born  of  the  Spirit,  from 
this,  that  He  that  is  horn  of  the  Flefh^  has  only  FlefJj^ 
and  no  Spirit^  John  iii.  6.     They  have  not  the  Spirit  of 
God  dwelling  in  them  in  any  Degree  ^  for  the  Apoflile 
teaches,  that  all  who  have  the  Spirit  of  God  dwelling  in 
them  are   fome   of  his,  Rem.  viii.  9,  10,  11.  And  an 
having  the  Spirit  of  God  is  fpoken  of  as  a  certain  Sign 
that  Perfons  fliall  have  the  eternal  Inheritance  •,  for  'tis 
ipoken  of  as  the  Earnefl;  of  it,  2  Cor.  i.  22.  and  v.  5* 
Eph^  i.  14.  and  an  having  any  Thing  cf  the  Spirit  is 
mentioned  as  a  fure  Sign  of  being  in  Chrifl:,   i  John  iv* 
13.  Hereby  know  we  that  we  dwell  in  him^  hecaufe  he 
hath  given  us  of  his  Spirit,     Ungodly  Men,  not  only 
have  not  fo  much  of  the   divine  Nature  as  the  Saints, 
but  they  are   not  Partakers  of  it-,  which  implies,  that 
they  have  nothing  of  it ;  for  a  being  Partaker  of  the 
divine  Nature  is  fpoken  of  as  the  peculiar  Privilege  of 
the  true  Saints,    2  Pet.   i.  4.     Ungodly  Men  are  not 
Partakers  of  God's  Hclinefs.,  Heb.  xii.  10.     A  natural 
Man  has  no  Experience  of  any  of  thofe  Things  that 
are  fpiritual:  The  Apoflile  teaches  us,  that  he  is  fo  far 
from  it,  that  he  knows   nothing  about  them,  he  is  a 
perfedl  Stranger  to  th^m,  the  Talk  about  fuch  Things 

K  2  is 


J4-0  7be  Jirjl  Sign  Part  III. 

is  all  Foolifhnef?  and  Ncnfenfe  to  him,  he  knows  not 
what  it  means,   i  Cor.  ii.  14.  ^he  natural  Man  receiveth 
not  the  'Things  of  the  Spirit  of  God\  for  they  are  Fool" 
ijhnefs  to   him  j  neither  can  he  know  them  -,  hecaufe  they 
are  fpiritually  difcerned.     And  to  the  like  Purpofe  Chriil 
teaches  us  that  the  World  is  wholly  unacquainted  with 
thQ  Spirit  of  God.     John  xiv.  17.  Even  the  Spirit  of 
Truths  whom  the  World  cannot  receive  \  hecaufe  it  feeth 
him  not^  neither  knoweth  him.     And  'tis  further  evident, 
that  natural  Men  have   nothing  in   them  of  the  fame 
Nature  with   the  true  Grace  of  the  Saints,  becaufe  the 
Apoftle  teaches  us  that  thofe  of  them  who  go  furtheft 
in  Religion,  have  no  Charity^  or  true  chriftian  Love, 
I  Cor,  Chap.   xiii.     So  Chrift  elfewhere  reproves  the 
Pharifees,  thofe  high  Pretenders  'O  Religion,  that  they 
had  not  the  Love  of  God  in  them,  John  v.  42.     Hence 
natural  Men  have  no  Communion  or  Fellowfliip  with 
Chrift,  or  Participation  with  him,  (as  thefe  Words  lig- 
nify)  for  this  is  ^oken  of  as  the  peculiar  Privilege  of 
the  Saints,  i  John  i.  3.  together  with  Verfe  6,  7.  and 
I  Cor,  i.  8,  9.     And  the  Scripture  fpcaks  of  the  adiiual 
Being  of  a  gracious  Principle  in  the  Soul,  though  in  its 
firft  beginning,  as  a  Seed  there  planted,  as  inconfiftent 
with  -Si  Man's  being  a  Sinner,  i  John  iii.  9.     And  natu- 
ral Men  are  reprefented  in  Scripture  as  having  no  fpiri- 
tual  Light,  no   fpiritual  Life,  and  no  fpiritual  Being ; 
and  therefore  Converfion  is  often  compared  to  opening 
the  Eyes  of  the  Blind,  raifmg  the  Dead,  and  a  Work 
of  Creation,  (wherein  Creatures  are  made  entirely  new) 
and  becommg  new  born  Children. 

From  thefe  Things  it  is  evident,  that  thofe  gracious  ', 
Influences  which  the  Saints  are  the  Subjeds  of,  and  the 
Efteds  of  God's  Spirit  which  they  experience,  are  en- 
tirely above  Nature,  altogether  of  a  different  Kind  from 
any  Thing  that  Men  find  within  thcmfelves  by  Nature, 
or  only  in  the  Exercife  of  natural  Principles ;  and  are 
Things  which  no  Improvement  of  thofe  Qualifications, 
or  Principles  that  are  natural,  no  advancing  or  exalting  . 

them 


Part  III.  of  gracious  Affedliom.  14  j 

them  to  higher  Degrees,  and  no  Kind  of  Compofition 
of  them,  will  ever  bring  Men  to ;  becaufe  they  not  only 
differ  from  what  is  natural,  and  from  every  Thing  that 
natural  Men  experience,  in  Degree  and  Circumftances ; 
but  alfo  in  Kind  ;  and  are  of  a  Nature  vaflly  more  ex- 
cellent. And  this  is  what  I  mean  by  fufernaturaly 
when  I  fay,  thzt  gracious  Jffecfions  are  from  thofe  Influ- 
ences that  are  fupernaturaL 

From  hence  it  follows,  that  in  thofe  gracious  Exer- 
cifes  and  Affections  which  are  wrought  in  the  Minds  of 
the  Saints,  through  the  faving  Influences  of  the  Spirit 
of  God,  there  is  a  new  inward   Perception  or  Senfation 
of  their  Minds,  entirely   different  in  its  Nature  and 
Kind,  from  any  Thing  that  ever  their  Minds  were  the 
Subjedrs  of  before  they  were  fandified.     For  doubtlefs 
if  God  by  his  mighty  Power  produces  fomething  that  is 
new,  not  only  in  Degree  and  Circumftances,  but  in  its 
whole  Nature,   and  that  which  could  be  produced  by 
no  exalting,  varying  or  compounding  of  what  was  there 
before,  or  by  adding  any  Thing  of  the  like  Kind:  I 
fay,  if  God  produces   fomething  thus  new  in  a  Mind, 
that  is  a  perceiving,  thinking,  confcious  Thing;  then 
doubtlefs  fomething  entirely  new  is  felt,  or  perceived, 
or  thought;  or,  which  is  the  fame  Thing,  there  is  fome 
new  Senfation  or  Perception  of  the  Mind,  which  is  en- 
tirely of  a  new  Sort,  and  which  could  be  produced  by 
no  exalting,  varying  or  compounding  of  that  Kind  of 
Perceptions  or  Senfations  which  the  Mind  had  before; 
or  there  is  what  fome  Metaphyficians  call  a  new  fimple 
Idea.     If  Grace  be,  in  the  Senle  above  defcribed,  an 
entirely  new  Kind  of  Principle;  then  the  Exercifes  of  it 
are  alfo  entirely  a  new  Kind  of  Exercifes.     And  if  there 
be  in  the  Soul  a  new  Sort  of  Exercifes  which  it  is  con- 
fcious of,  which  the  Soul  knew  nothing  of  before,  and 
which  no  Improvement,  Compofition  or  Management 
of  what  it  was  before  confcious   or  fenfible  of,  could 
produce,  or  any  Thing  like  it;  then  it  follows  that  the 
Mind    has   an  entirely  new  Kind  of  Perception  or 

Senfation^ 


142  7he  firfl.   Sign  Part  IIL 

Senfation;  and  here  is,  as  it  were,  zntw  fpiritual  Senfe. 
that  the  Mind  has,  or  a  Principle  of  new  Kind  of 
Perception  or  fpiritual  Senfation,  which  is  in  its  whole 
Nature  different  from  any  former  Kinds  of  Senfation  of 
the  Mina,  as  Tailing  is  diverfe  from  any  of  the  other 
Senfes,  and  fomething  is  perceived  by  a  true  Saint,  in 
the  Exercife  of  this  new  Senfe  of  Mind,  in  Ipiritual  and 
divine  Things,  as  entirely  diverfe  from  any  Thing  that 
is  perceived  in  them,  by  natural  Men,  as  the  fweet 
Tafte  of  Honey  is  diverfe  from  the  Ideas  Men  get  of 
Honey  by  only  looking  on  it,  and  feeling  of  it.  So 
that  the  fpiritual  Perceptions  v/hich  a  fandified  and  fpi- 
ritual Perfon  has,  are  not  only  diverfe  from  all  that 
natural  Men  have,  after  the  Manner  that  the  Ideas  or 
Perceptions  of  the  fame  Senfe  may  differ  one  from  ano- 
ther, but  rather  ^s  the  Ideas  and  Senfations  of  different 
Senfes  do  differ.  Hence  the  Work  of  the  Spirit  of  God 
in  Regeneration  is  often  in  Scripture  compared  to  the 
giving  a  new  Senfe,  giving  Eyes  to  fee,  and  Ears  to 
hear,  unftopping  the  Ears  of  the  Deaf,  and  opening 
the  Eyes  of  them  that  were  born  Blind,  and  turning 
from  Darknefs  unto  Light.  And  becaufe  this  fpiritual 
Senfe  is  immenfely  the  moft  noble  and  excellent,  and 
that  without  which  all  other  Principles  of  Perception, 
and  all  pur  Faculties  are  ufelefs  and  vain ;  therefore  the 
giving  this  new  Senfe,  with  the  blelfed  Fruits  and 
Effects  of  it  in  the  Soul,  is  compared  to  a  raifmg  the 
Dead,  and  to  a  new  Creation. 

This  new  fpiritual  Senfe,  and  the  new  Difpofitions 
that  attend  it,  a^e  no  new  Faculties^  but  are  new  Prin- 
ciples of  Nature,  I  ufe  the  Word  Principles^  for  want 
of  a  Word  of  a  more  determinate  Signification.  By  a 
Principle  of  Nature  in  this  Place,  I  mean  that  Founda- 
fon  whi  ch  is  laid  in  Nature,  either  old  or  new,  for  any 
particular  Manner  or  Kind  of  Exercife  of  the  Faculties 
of  the  Soul;  or  a  natural  Habit  or  Foundation  for 
Aftion,  giving  a  Perfon  Ability  and  Difpofition  to  exert 
the  Faculties  in  Exercifes  of  fuch  a  certain  Kind;  fq 

that 


Part  III.  of  graaous  Affedliom,  1^3 

that  to  exert  the  Faculties  in  that  Kind  of  Exerclfes, 
may  be  faid  to  be  his  Nature.  So  this  new  fpiritual 
Senfe  is  not  a  new  Faculty  of  Underftanding,  but  it  is 
a  new  Foundation  laid  in  the  Nature  of  the  Soul,  for 
a  new  Kind  of  Exercifes  of  the  fame  Faculty  of  Under- 
Handing.  So  that  new  holy  Difpofition  of  Heart  that 
attends  this  new  Senfe,  is  not  a  new  Faculty  of  Will, 
but  a  Foundation  laid  in  the  Nature  of  the  Soul  for  a 
new  Kind  of  Exercifes  of  the  fame  Faculty  of  Will. 

The  Spirit  of  God,  in  all  his  Operations  upon  the 
Minds  of  natural  Men,  only  moves,  imprelTes,  aflifts, 
improves,  or  fome  other  Way  adls  upon  natural  Frin- 
ci'pUs\  but  gives  no  new  fpiritual  Principle.  Thus  whea 
the  Spirit  of  God  gives  a  natural  Man  Vifions,  as  he 
did  Balaam^  he  only  impreffes  a  natural  Principle,  viz, 
the  Senfe  of  feeing,  immediately  exciting  Ideas  of  that 
Senfe-,  but  he  gives  no  new  Senfe,  neither  is  there  any 
Thing  fupernatural,  fpiritual  or  divine  in  it.  So  if  the 
Spirit  of  God  impreffes  on  a  Man's  Imagination,  either 
in  a  Dream,  or  when  he  is  awake,  any  outward  Ideas 
of  any  of  the  Senfes,  either  Voices,  or  Shapes  and  Co- 
lours, 'tis  only  exciting  Ideas  of  the  fame  Kind  that  he 
has  by  natural  Principles  and  Senfes.  So  if  God  reveals 
to  any  natural  Man,  any  fecret  Fad^  as  forlnftance, 
fomething  that  he  Ihall  hereafter  fee  or  hear-,  this  is  not 
infuling  or  exercifing  any  new  fpiritual  Principle,  or 
giving  the  Ideas  of  any  new  fpiritual  Senfe-,  'tis  only 
imprefTmg,  in  an  extraordinary  Manner,  the  Ideas  that 
will  hereafter  be  received  by  Sight  and  Hearing.  So  in 
the  more  ordinary  Influences  of  the  Spirit  of  God 
on  the  Hearts  of  Sinners,  he  only  affifts  natural  Prin- 
ciples to  do  the  fame  Work  to  a  greater  Degree,  which 
they  do  of  thcmfelves  by  Nature.  Thus  the  Spirit 
of  God,  by  his  common  Influences  may  afilft:  Men's 
natural  Ingenioflty,  as  he  aflifted  Bezaleel  and  Aholiah 
in  the  curious  Works  of  the  Tabernacle:  fo  he  may 
aflift  Men's  natural  Abilities  in  political  Afl^airs,  and 
improve  their  Courage,  and  other  natural  Qualifications  \ 

as 


144  ^he  firfi  Sign  Part.  III. 

as  he  is  faid  to  have  put  his  Spirit  on  the  feventy  Elders, 
and  on  Sauly  fo  as  to  give  him  another  Heart :  fo  God 
may  greatly  afTifl  natural  Men's  Reafon,  in  their  Reafon- 
ing  about  fecular  Things,  or  about  the  Do6trines  of 
Religion,  and  may  greatly  advance  the  Clearncfs  of  their 
Apprehenfions  and  Notions  of  Things  of  Religion  in 
many  Refpeds,  without  giving  any  fpiritual  Senfe.  So 
in  thofe  Awakenings  and  Convidions  that  natural  Men 
may  have,  God  only  aflifts  Confcience,  which  is  a 
natural  Principle,  to  do  that  Work  in  a  further  Degree, 
which  it  naturally  does.  Confcience  naturally  gives 
Men  an  Apprehenfion  of  Right  and  Wrong,  and fuggefts 
the  Relation  there  is  between  Right  and  Wrong,  and  a 
Retribution :  The  Spirit  of  God  afTifts  Men's  Confci- 
ences  to  do  this  in  a  greater  Degree,  helps  Confcience 
againft  ilupifying  Lifluence  of  worldly  Objeds  and  their 
Lufts.  And  fo  there  are  many  other  Ways  might  be 
mention'd  wherein  the  Spirit  a6ts  upon,  alTifls  and  moves 
natural  Principles;  but  after  all,  'tis  no  more  than 
Nature  moved,  a6ted  and  improved-,  here  is  nothing 
fupernatural  and  divine.  But  the  Spirit  of  God  in  his 
fphitual  Influences  on  the  Hearts  of  his  Saints,  operates 
by  infufmg  or  exercifmg  new,  divine  and  fupernatural 
Principles;  Principles  which  are  indeed  a  new  and  fpi- 
ritual Nature,  and  Principles  vaftly  more  noble  and 
excellent  than  all  that  is  in  natural  Men. 

From  what  has  been  faid  it  follows,  that  all  fpiritual 
and  gracious  Affedions  are  attended  with,  and  do  arife 
from  fome  Apprehenfion,  Idea  or  Senfation  of  Mind, 
which  is  in  its  whole  Nature  different,  yea  exceeding 
different  from  all  that  is  or  can  be  in  the  Mind  of  a 
natural  Man;  and  which  the  natural  Man  difcerns 
nothing  of,  and  has  no  Manner  of  Idea  of,  (agreeable 
to  I  Cor,  ii.  14.)  and  conceives  of  no  more  than  a  Maq 
without  the  Senfe  of  Tailing  can  conceive  of  the  fweet 
Tafte  of  Honey,  or  a  Man  without  the  Senfe  of  Hear- 
ing can  conceive  of  the  Melody  of  a  Tune,  or  a  Mar^ 
born  Blind  can  have  a  Notion  of  the  Peauty  of  the 
Rainbow^  But 


Part  III.  of  gracious  J^feBiknu  145 

But  here  two  Things  muft  be  obferved  in  order  to  the 
right  Undcrftanding  of  this. 

I.  Gn  the  one  Hand  it  muft  be  obferved,  that  not 
every  Thing  which  in  any  Refped  appertains  to  fpiritiial 
Affedions,  is  new  and  entirely  different  from  what  natu- 
ral Men  can  conceive  of,  and  do  experience;  fome 
Things  are  comnnon  to  gracious  Aifeftions  with  other 
Affedions;  many  Circumftances,  Appendages  and 
Efte6ts  are  comnion.  Thus  a  Saint's  Love  to  God  has 
a  great  many  Things  appertaining  to  it,  which  are  com- 
mon with  a  Man's  natural  Love  to  a  near  Relation : 
Love  to  God  makes  a  Man  have  Defires  of  the  Honour  of 
God,  and  a  Defire  to  pleafe  him-,  fo  does  a  natural  Man's 
Love  to  his  Friend  make  him  defire  his  Honour,  and 
defire  to  pleafe  him:  Love  to  God  caufes  a  Man  to 
deHght  in  the  Thoughts  of  God,  and  to  delight  in  the 
Prefence  of  God,  and  to  defire  Conformity  to  God,  and 
the  Enjoyment  of  God;  and  fo  it  is  with  a  Man's  Love 
to  his  Friend;  and  many  other  Things  might  be  men- 
tioned which  are  common  to  both.  But  yet  that  Idea 
which  the  Saint  has  of  the  Lovelinefs  of  God,  and  that 
Senfation,  and  that  Kind  of  Delight  he  has  in  that  View, 
which  is  as  it  were  the  Marrow  and  QiunteiTence  of  his 
Love,  is  peculiar,  and  entirely  diverfe  from  any  Thing 
that  a  natural  Man  has,  or  can  have  any  Notion  ofl 
And  even  in  thofe  Things  that  feem  to  be  common, 
there  is  fomething  peculiar:  Both  fpiritual  Love  and 
Natural,  caufe  Defires  after  the  Objed  beloved;  but 
they  be  not  the  fame  Sort  of  Defires ;  there  is  a  Senfa- 
tion of  Soul  in  the  fpiritual  Defires  of  one  that  loves 
God,  which  is  entirely  different  from  all  natural  Defires . 
Both  fpiritual  Love  and  natural  Love  are  attended  with 
DeHght  in  the  Objedl  beloved;  but  the  Senfations  of 
Delight  are  not  the  fame,  but  entirely  and  exceedingly 
diverfe.  Natural  Men  may  have  Conceptions  of  many 
Things  ahout  fpiritual  Affedions ;  but  there  is  fomething 
in  them  which  is  as  it  were  the  Nucleus^  or  Kernel  of 
them,  that  they  have  no  more  Conceptions  of,  than  one 
bo?n  blind  has  of  Colours,  It 


146  ' The  Jirjl  Sign  Part  III. 

It  may  be  clearly  illuflrated  by  this :  We  will  fuppofc 
two  Men;  one  is  born  without  the  Senfe  of  Tailing, 
the  other  has  it;  the  latter  loves  Honey,  and  is  greatly 
delighted  in  it  becaufe  he  knows  the  fweet  Tafte  of  it ; 
the  other  loves  certain  Sounds  and  Colours :  The  Loye 
of  each  has  many  Things  th^t  appertain  to  it,  which  is 
common-,  it  caufes  both  to  defire  and  delight  in  the 
Objed  beloved,  and  caufes  Grief  when  it  is  abfent,  (iff. 
But  yet,  that  Idea  or  Senfation  which  he  who  knows  the 
Taile  of  Honey,  has  of  its  Excellency  and  Sweetnefsj 
that  is  the  Foundation  of  his  Love,  is  entirely  different 
from  any  Thing  the  other  has  or  can  have  •,  and  that 
Delight  which  he  has  in  Honey,  is  wholly  diverfe  frorti 
any  Thing  that  the  other  can  conceive  of;  though  they 
both  delight  in  their  beloved  Objefts.  So  both  thefe 
Perfons  may  in  fome  Refpedls  love  the  fame  Obje6l: 
The  one  may  love  a  delicious  Kind  of  Fruit,  which  is 
beautiful  to  the  Eye,  and  of  a  delicious  Tafte ;  not  only 
becaufe  he  has  feen  its  pkafant  Colours,  but  knows  its 
fweet  Tafte ;  the  other,  perfedlly  ignorant  of  this,  loves 
it  only  for  its  beautiful  Colours :  There  are  many  Things 
feem,  in  fome  Refped,  to  be  common  to  both;  both 
love,  both  defire,  and  both  delight ;  but  the  Love,  and 
Defire,  and  Dehght  of  the  one,  is  altogether  diverfe 
from  that  of  the  other.  The  Difference  between  the 
Love  of  a  natural  Man  and  fpiritual  Man  is  like  to  this ; 
but  only  it  muft  be  obferved,  that  in  one  Refpe6t  it  is 
vaftly  greater,  viz.  that  the  Kinds  of  Excellency  which 
are  perceived  in  fpiritual  Obje6ts,  by  thefe  different 
Kinds  of  Perfons,  are  in  themfelves  vaftly  more  diverfe, 
than  the  different  Kinds  of  Excellency  perceived  in 
delicious  F'ruit,  by  a  tafting  and  a  taftelefs  Man;  and  in 
another  Refpe6t  it  may  not  be  fo  great,  viz,  as  the  fpi- 
ritual Man  may  have  a  fpiritual  Senfe  or  Tafte,  to  per- 
ceive that  divine  and  moft  peculiar  Excellency,  but  in 
fmall  Beginnings,  and  in  a  very  imperfed  Degree. 

2.  On  the  other  Hand,  it  muft  be  obferved,  that  a 
natural  Man  may  have  thofe  religious  Apprehenfions 

and 


Part.  III.  of  gracious  AffeBionu  i/\.y 

and  Affedions,  which  may  be  in  many  Refpedls  very 
new  and  furprififtg  to  him,  and  what  before  he  did  not 
conceive  of  •,  and  yet  what  ha  experiences  be  nothing 
like  the  Exercifes  of  a  Principle  of  new  Nature,  or  the 
Senfations  of  a  new  ipiritual  Senfe:  His  Affections  may- 
be very  new,  by  extraordinarily  moving  natural  Princi- 
ples, in  a  very  new  Degree,  and  with  a  great  many  new 
Circumilances,  and  a  new  Co-operation  of  natural  Af- 
fections, and  a  new  Compofition  of  Ideas  -,  this  may  be 
from  fome  extraordinary  powerful  Influence  of  Salau 
and  fome  great  Delufion ;  but  there  is  nothing  but 
Nature  extraordinarily  adled.  As  if  a  poor  Man,  that 
had  always  dwelt  in  a  Cottage,  and  had  never  looked 
beyond  the  obfcure  Village  where  he  was  born,  ihould 
in  a  Jeil,  be  taken  to  a  magnificent  City  and  Prince's 
Court,  and  there  arrayed  in  princely  Robes,  and  fet  in 
the  Throne,  with  the  Crown  Royal  on  his  Head,  Peers 
and  Nobles  bowing  before  him,  and  fliould  be  made  to 
believe  that  he  was  now  a  glorious  Monarch  ;  the  Ideas 
he  would  have,  and  the  Affedions  he  would  experience, 
would  in  many  Refpecls  be  very  new,  and  fuch  as  he 
had  no  Imagination  of  before;  but  all  is  no  more,  than* 
only  extraordinarily  raifmg  and  exciting  natural  Prin- 
ciples, and  newly  exalting,  varying  and  compounding 
fuch  Sort  of  Ideas,  as  he  has  by  Nature  j  there  is  nothing 
like  giving  him  a  new  Senfe. 

Upon  the  Whole,  I  think  it  is  clearly  manifeft,  that 
all  truly  gracious  Affections  do  arife  from  Ipecial  and 
peculiar  Influences  of  the  Spirit,  working  that  fenfible . 
EffeB  or  Senfatmi  in  the  Souls  of  the  Saints,  which  are 
entirely  different  from  all  that  it  is  poffible  a  natural 
Man  fhould  experience,  not  only  different  in  Degree 
and  Circumflances,  but  different  in  its  whole  Nature : 
So  that  a  natural  Man  not  only  cannot  experience  that 
which  is  individually  the  fame,  but  cannot  experience 
any  Thing  but  what  is  exceeding  diverfe,  and  im- 
menfely  below  it,  in  its  Kind;  and  that  which  the 
Power  of  Men  or  Devils  is  not  fufHcient  to  produce  the 
like  of,  or  any  Thing  of  ihe  fame  Nature^  I 


Part  III.  7he  firjl  Sign  148 

I  have  infifled  largely  on  this  Matter,  becaufe  it  is  of 
great  Importance  and  Ufe,  evidently  to  difcover  and 
dcmonilrate  the  Delufions  of  Satan,  in  many  Kinds  of 
falfe  religious  AfFe6lions,  which  Multitudes  are  deluded 
by,  and  probably  have  been  in  all  Ages  of  the  chriftian 
Church ;  and  to  fettle  and  determine  may  Articles  of 
Do6trine,  concerning  the  Operations  of  the  Spirit  of 
God,  and  the  Nature  of  true  Grace. 

Now  therefore,  to  apply  thefe  Things  to  the  Purpofe 
of  this  Difcourfe. 

From  hence  it  appears  that  ImprefTions  which  fome 
have  made  on  their  Imagination,  or  the  imaginary  Ideas 
which  they  have  of  God,  or  Chrift,  or  Heaven,  or 
any  Thing  appertaining  to  Religion,  have  nothing  in 
them  that  is  fpiritual,  or  of  the  Nature  of  true  Grace. 
Tho*  fuch  Things  may  attend  what  is  fpiritual,  and  be 
mixed  with  it,  yet  in  themfelves  they  have  nothing  that 
is  fpiritual,  nor  are  they  any  Part  of  gracious  Expe- 
rience. 

Here,  for  the  Sake  of  the  common  People,  I  will 
explain  what  is  intended  by  Imprefftons  on  the  hnagina- 
tion,  and  imaginary  Ideas,  The  Imagination  is  that 
Power  of  the  Mind,  whereby  it  can  have  a  Conception, 
or  Idea  of  Things  of  an  external  or  outward  Nature, 
(that  is  of  fuch  Sort  of  Things  as  are  the  Objeds  of  the 
outward  Senfes)  w^hen  thofe  Things  are  not  prefent,  and 
be  not  peceived  by  the  Senfes.  It  is  called  Imagination 
from  the  Word  Image-,  becaufe  thereby  a  Perfon  can 
have  an  Image  of  fome  external  Thing  in  his  Mind, 
when  that  Thing  is  not  prefent  in  Reality,  nor  any  Thing 
like  it.  All  fuch  Kind  of  Things  as  we  perceive  by  our 
five  external  Senfes,  Seeing,  Hearing,  Smelling,  'Tajling 
and  Feeling,  are  external  Things :  And  when  a  Perfon 
has  an  Idea,  or  Image  of  any  of  thefe  Sorts  of  Things 
ri  his  Mind,  when  they  are  not  there,  and  when  he 
don't  really  fee,  hear,  fmell,  tafte,  nor  feel  them ;  that 
.^s  to  have  an  Imagination  of  them,  and  thefe  Ideas  are 
hnaginary  Ideas:   And  when  fuch  Kind  of  Ideas  are 

ftrongly 


149  of  gracious  Affe5liom.  Part  III. 

ftrongly  imprefs'd  upon  the  Mind,  and  the  Image  of 
them  in  the  Mind  is  very  lively,  almoft  as  if  one  faw 
them,  or  heard  them,  ^c.  that  is  called  an  Impreffion 
en  the  Imagination.     Thus  Colours,  and  Shapes,  and  a 
Form  of  Countenance,  they  are  outward  Things-,  bccaufe 
they  are  that  Sort  of  Things  which  are  the  Objeds  of 
the  outward  Senfe  of  Seeing:  And  therefore  when  any 
Perfon  has  in  his  Mind  a  lively  Idea  of  any  Shape  or 
Colour,  or  Form  of  Countenance;  that  is  to  have  an 
Imagination  of  thofe  Things.     So  if  he  has  an  Idea  of 
fuch  Sort  of  Light  or  Darknefs,  as  he  perceives  by  the 
Senfe  of  Seeing;  that  is  to  have  an  Idea  of  outward 
Light,  and  fo  is  an  Imagination.     So  if  he  has  an  Idea 
of  any  Marks  made  on  Paper,  fuppofe  Letters   and 
Words   written  in  a  Book-,  that  is  to  have  an  external 
and  imaginary  Idea  of  fuch  Kind  of  Things  as  we  fome- 
times  perceive  by  our  bodily  Eyes.     And  when  we  have 
the  Ideas  of  that  Kind  of  Things  which  we  perceive  by 
any  of  the  other  Senfes,  as  of  any  Sounds  or  Voices,  or 
Words  Ipoken -,  this  is  only  to  have  Ideas  of  outward 
Things,  vi%.  of  fuch  Kind  of  Things  as  are  perceived 
by  the  external  Senfe  of  Hearing,  and  fo  that  alfo  is 
Imagination :  and  when  thefe  Ideas  are  livelily  imprefTed, 
almoft  as  if  they  were  really  heard  with  the  Ears,  this  is 
to  have  an  Imprefllon  on  the  Imagination.     And  fo  I 
might   go   on,  and  Inftance   in  the   Ideas  of  Things 
appertaining  the  other  three  Senfes  of  Smelling^  l^afiing 
and  Feeling. 

Many  who  have  had  flich  Things  have  very  ignorantly 
fuppofed  them  to  be  of  the  Nature  of  fpiritual  Difcove- 
ries.  They  have  had  lively  Ideas  of  fome-  external 
Shape,  and  beautiful  Form  of  Countenance;  and  this 
they  call  fpiritually  feeing  Chrift.  Some  have  had  im- 
prefs'd  upon  them  Ideas  of  a  great  outward  Light;  and 
this  they  call  a  fpiritual  Difcovery  of  God's  or  Chrift's 
Glory.  Some  have  had  Ideas  of  Chrift's  hanging  on  the 
Crofs,  and  his  Blood  running  from  his  Wounds;  and 
this  they  call  a  fpiritual  Sight  of  Chrift  crucify'd,  and 

'  the  ^ 


250       ^  *Tbe  jirft  Sign  Part  Illi 

the  Way  of  Salvation  by  his  Blood.  Some  have  {cea 
him  with  his  Arms  open  ready  to  embrace  themj  and 
this  they  call  a  Difcovery  of  the  Sufficiency  of  ChriiVs 
Grace  and  Love.  Some  have  had  lively  Ideas  of  Hea- 
ven, and  of  Chriil  on  his  Throne  there,  and  fhining 
Ranks  of  iiaints  and  Angels;  and  this  they  call  feeing 
Heaven  open'd  to  them.  Some  from  Time  to  Time 
have  had  a  liv^ely  Idea  of  a  Perfon  of  a  beautiful  Coun- 
tenance fmiling  upon  them^  and  this  they  call  a  fpiri- 
tual  Difcovery  of  the  Love  of  Chrift  to  their  Souls, 
and  tailing  the  Love  of  Chrift^  And  they  look  upon 
it  a  fufficient  Evidence,  that  thefe  Things  are  fpiritual 
Difcbveries,  and  that  they  fee  them  fpiritually,  becaufe 
they  fay  they  don*t  fee  thefe  Things  with  their  bodily 
Eyes,  but  In  their  Hearts ;  for  they  can  fee  them  when 
their  Eyes  are  ibut.  And  in  like  Manner,  the  Imagi- 
nations of  fome  have  been  imprefs'd  with  Ideas  of  the 
Senfe  of  Hearing ;  they  have  had  Ideas  of  Words,  as 
if  they  were  fpoke  to  them;  fometimes  they  are  the 
Words  Oi  Scripture,  and  fometimes  other  Words:  They 
have  had  Ideas  of  Chrifl's  fpeaking  comfortable  Words 
to  them.  Thefe  Things  they  have  called  having  the 
inward  Call  of  Chrift,  hearing  the  Voice  of  Chrift  fpi^ 
ritually  in  their  Hearts,  having  the  Witnefs  of  the 
Spirit,  and  the  inward  TeRimony  of  the  Love  of 
Chrift,  ^'c. — 

The  common,  and  lefs  confiderate  and  underftanding 
Sort  of  People,  are  the  more  eafily  led  into  Apprehen- 
fions,   that  thefe  Things  are  fpiritual  Things,  becaufe 
fpiritual  Thino-s  being  invifible,  and  not  Things  that  can 
be  pointed  forth  with  the  Finger,  we  are  forced  to  ufe  ; 
iigurative  Expreffions  in   fpeaking  of   them,    and  toi 
borrow  Names  from  external  and  fenfible  Objeds  toi 
iignify  them  by.     Thus  we  call  a  clear  Apprenfion  of 
Things  fpiritual  by  the  Name  of  Light -•,  and  an  having  , 
llich  an  Apprehenfion  of  fuch  or  fuch  Things,  by  the  | 
Name  of  feeing  fuch   Things;  and  the  Convidlion  of 
the  Judgment,  and  the  Perfwafion  of  the  Will,  by  the 

Word 


Part  IIL  of  gracious  AffeEiiom,  151 

Word  of  Chrift  in  the  Gofpel,  we  fignify  by  fpiritiially 
hearing  the  Call  of  Chrift:  And  the  Scripture  itfelf 
abounds  with  fuch  like  figurative  ExprefTions.  Pcrfons 
hearing  theie  often  ufed,  and  having  prefs'd  upon  them 
the  NecefTity  of  having  their  Eyes  open'd,  and  having  a 
Difcovery  of  fpiritual  Things ;  and  feeing  Chrift  in  his 
Glory,  and  having  the  inward  Call,  and  the  like,  they 
ignorantly  look  and  wait  for  fome  fuch  external  Difco- 
veries,  and  imaginary  Views  as  have  been  fpoken  of; 
and  when  they  have  them,  are  confident  that  now  their 
Eyes  are  open'd,  now  Chrift  has  difcover'd  himfelf  to 
them,  and  they  are  his  Children;  and  hence  are  exceed- 
ingly afFe6lcd  and  elevated  with  their  Deliverance  and 
Happinef ,  and  many  Kinds  of  AfFedlions  are  at  once 
fet  in  a  violent  Motion  in  them. 

But  it  is  exceeding  apparent,  that  fuch  Ideas  have 
nothing  in  them  which  is  fpiritual  and  divine,  in  the 
Senfe  wherein  it  has  been  demonftrated  that  all  gracious 
Experiences  are  fpiritual  and  divine.  Thefe  external 
Ideas  are  in  no  wife  of  fuch  a  Sort,  that  they  are  entirely 
and  in  their  whole  Nature  diverfe  from  all  that  Men 
have  by  Nature,  perfectly  different  from,  and  vaftly 
above  any  Scnfation  which  'tis  pofllble  a  Man  fhould 
have  by  any  natural  Senfe  or  Principle;  fo  that  in  order 
to  have  them,  a  Man  muft  have  a  new  fpiritual.  and 
divine  Senfe  given  him,  in  order  to  have  any  Senfations 
of  that  Sort:  So  far  from  this,  that  they  are  Ideas  of 
the  fame  Sort  which  we  have  by  the  external  Senfes,  that 
arc  fome  of  the  inferior  Powers  of  the  human  Nature  ; 
they  are  miCrely  Ideas  of  external  Obje6ls,  or  Ideas  of 
that  Nature,  of  the  fam.e  outward  fenfitive  Kind;  the 
fame  Sort  of  Senfations  of  Mind  (differing  not  in 
Degree,  but  only  in  Circumftances)  that  we  have  by  thofe 
natural  Principles  v/hich  are  common  to  us,  with  the 
Beafts,  viz.  the  five  external  Senfes.  This  is  a  low, 
miferable  Notion  of  fpiritual  Senfe,  to  fuppofe  that  'tis 
only  a  conceiving  or  imagining  that  Sore  of  Ideas  which 
we  have  by  our  animal  Senfes:  which  Senfes  the  Beafts 

have 


1^2  ^he  jirjl  SigJi  Part  III. 

have  in  as  great  Perfeftion  as  we ;  it  is^  as  it  were,  a  turn- 
ing Chriflj  or  the  divine  Nature  in  the  Soul,  into  a  meer ' 
Animal.  There  is  nothing  wanting  the  Soul,  as  it  is  by 
Nature,  to  render  it  capable  of  being  the  Subje6l  of  all 
thefe  external  Ideas,  without  any  new  Principles.  A 
natural  Man  is  capable  of  having  an  Idea,  and  a  lively 
Idea  of  Shapes  and  Colours  and  Sounds  when  they  arei 
abfent,  and  as  capable  as  a  regenerate  Man  is :  So  there 
is  nothing  fupernatural  in  them.  And  'tis  known  by 
abundant  Experience,  that  'tis  not  the  advancing  or 
perfecting  human  Nature,  which  makes  Perfons  more 
capable  of  having  fuch  lively  and  ilrong  imaginary  Ideas, 
but  that  on  the  contrary,  the  Weak nefs  of  Body  and 
Mind,  and  Diflempers  of  Body,  makes  Perfons  abun- 
dantly more  fafceptive  of  fuch  Impreffions.* 

As  to  a  truly  fpiritual  Senfation,  not  only  is  the  Man- 
ner of  its  coming  into  the  Mind  extraordinary,  but  the 
Senfation  itfelf  is  to  tally  diverfe  from  all  that  Men  have, 
or  can  have,  in  a  State  of  Nature,  as  has  been  fhewn. 
But  as  to  thofe  external  Ideas,  though  the  Way  of  their 
coming  into  the  Mind  is  fometimes  unufual,  yet  the; 
Ideas  in  themfelves  are  not  the  better  for  that :  they  are ; 
fcill  of  no  different  Sort  from  what  Men  have  by  their 
Senfes  •,  they  are  of  no  higher  Kind,  nor  a  whit  better. 
For  Inilance,  the  external  Idea  a  Man  has  now  of  Chrilt 
hanging  on  the  Crofs,  and  fhedding  his  Blood,  is  no 
better  in  itfelf,  than  the  external  Idea  that  Jews  his 
Enemies  had^  who  flood  round  his  Crofs  and  faw  this 
with  their  bodily  Eyes.  The  imaginary  Idea  which 
Men  have  nov/,  of  aft  external  Brightnefs  and  Glory  of 

God 


*  "  Conceits  and  Whimfeys  abound  moft  in  Men  of  weak  Rea 
**  fon  ;•  Cliildren,  and  fuch  as  are  crack'd  iu  their  Underftanding ' 
"  have  moft  of  them  ;  Strength  of  Reafon  banifhes  them,  as  the  Sun 
"  does  Mills  and  Vapours.  But  now  the  more  rational  any  graciou« 
*'  Perfon  is,  by  fo  much  more  is  he  fixed  and  fettled  and  fatisfied  in 
**  the  Grounds  of  Religioii:  Yea,  there  is  the  higheft  and  pureft 
'*  Reafon  in  Religion;  and  when  this  Change  is  wrought  upon  Men^i 
♦'  it  is  carried  on  in  a  rational  Way,  Ifai.  i.  i3,  Joh?t  xix.  9.'* 
FlavePs  Preparation  for  Sufferings,  Chap.  vi. 


Part.  III.  of  gracious  Affedlions.  153 

God,  is  no  better  than  the  Idea  the  wicked  Congre- 
gation in  the  Wilderncfs  had  of  the  external  Glory  of 
the  Lord  at  Mount  Sinai^  when  they  faw  it  with  bodily 
Eyes;  or  any  better  than  that  Idea  which  Millions  of 
curfed  Reprobates  will  have  of  the  external  Glory  of 
Chrift  at  the  Day  of  Judgment,  who  fhall  fee,  and  have 
a  very  lively  Idea  of  ten  Thoufand  Times  greater  exter- 
nal Glory  of  Chrift,  than  ever  yet  was  conceived  in  any 
Man's  Imagination^*  yea,  the  Image  of  Chrift,  which  Men 
conceive  in  their  Imaginations,  is  not  in  its  own  Nature, 
of  any  fuperior  Kind  to  the  Idea  the  Piipifts  conceive  of 
Chrift,  by  the  beautiful  and  affeding  Images  of  him 
which  they  fee  in  their  Churches ;  (though  the  Way  of 
their  receiving  the  Idea  may  not  be  lb  bad)  nor  are  the 
AfFedions  they  have,  if  built  primarily  on  fuch  Imagi- 
nations, any  better  than  the  Affedlions  raifed  in  the 
ignorant  People,  by  the  Sight  of  thofe  Images,  which 
oftentimes  are  very  great  ♦,  efpecially  when  thefe  Images, 
throuo;h  the  Craft  of  the  Priefts,  are  made  to  move, 
and  fpeak,  and  weep,  and  the  like.-j-     Meerly  the  W  ay 

of 


*  *'  li  any  Man  fhould  fee,  and  behold  Chrill  really,  immediately, 
**  this  is  not  the  faving  Knowledge  of  him.  I  know  the  Saints  do 
"  know  Chrilt  as  if  immediately  prefent;  they  are  not  Strangers  by 
**  their  Diflance:  If  others  have  feeft  him  more  immediately,  I  will 
*'  notdifpute  it.  But  if  they  have  feen  the  Lord  Jefus  as  immedi- 
"  ately  as  if  here  on  Earth,  yet  Capernamn  faw  him  fo;  nay  fome 
*'  of  them  were  Difciples  for  a  Time,  and  followed  him,  John  vi. 
*'  And  yet  the  Lord  was  hid  from  their  Eyes.  Nay,  all  the  World 
*'  fhall  fee  him  in  his  Glory,  which  ihali  amaze  them;  and  yet  this 
**  is  far  fhort  of  having  the  faving  Knowledge  of  him,  which  the 
**  Lord  doth  communicate  to  the  Eied.  So  that  tho'  you  fee  the 
*'  Lord  fo  really,  as  that  you  become  familiar  with  him,  yet  Luke  xiii. 
"  26.  Lord^'  ha-ve  wf  not  eat  and  drank  y  ScC. — and  fo  perifa."  She- 
pard's  par.  of  the  ten  Virgins,  P.  L  p.  197,   198. 

f  "  Satan  is  transformed  into  an  Angel  of  Light :  And  hence  we 
"  have  heard  that  fome  have  heard  Voices  ;  fome  have  icen  the  very 
"  Blood  of  Chrift  dropping  on  them,  and  his  Wounds  in  his  Side; 
**  fome  have  feen  a  great  Light  fliining  in  the  Chamber;  fome  won- 
*' derfully  aife'R:cd  with  their  Dreams;  fome  in  great  Diftrefs  have 

**  with 

L 


154  The  firft  Sign  Part  IIL 

of  Perfons  receiving  thefe  imaginary  Ideas,  don't  alter 
the  Nature  of  the  Ideas  themfelves  that  are  received: 
Let  them  be  rec:eived  in  what  Way  they  will,  they  are 
iliil  but  external  Ideas,  or  Ideas  of  outward  Appear- 
ances, and  fo  are  not  fpiritual.  Yea,  rf  Men  fliould 
actually  receive  fuch  external  Ideas  by  the  immediate 
Power  of  the  moft  high  God  upon  their  Minds,  they 
would  not  be  fpiritual,  they  would  be  no  more  than  a 
common  Work  of  the  Spirit  of  God;  as  is  evident  in 
Faft,  in  the  Infiance  of  Balaam^  who  had  imprefs'd  on 
his  Mind,  by  God  himfelf,  a  clear  and  lively  outward 
Reprefentatioii  or  Idea  of  Jefus  Chrift,  as  the  Starrifing 
out  of  ]2iCoh^  \N\\tn  he  heard  theJVords  of  God^  tindknew 
the  Knowledge  of  the  7710ft  High^  and  faw  the  Vifion  of 
the  Almighty^  falling  into  aTrance^  Numb.  xxiv.  16,  \j. 
But  yet  had  no  Manner  of  fpiritual  Difcovery  of  Chrift; 
that  Day-Star  never  fpiritually  rofe  in  his  Heart,  he  being 
but  a  natural  Man, 

And  as  thefe  external  Ideas  have  nothing  divine  or  fpiri- 
tual in  their  Nature,  and  nothing  but  what  natgjral  Men, 
without  any  new  Principles,  are  capable  of;  io  there  is 
nothing  in  their  Nature  which  requires  that  peculiar^ 
inimitable  and  unparallel'd  Exercife  of  the  glorious 
Power  of  God,  in  order  to  their  Production,  which  it 
has  been  fhown,  there  is  in  the  Produ6tion  of  true  Grace. 
There  appears  to  be  nothing  in  their  Nature  above  the 
Power  of  the  Devil.  'Tis  certaihly  not  above  the 
Pov/er  of  Satan  to  fuggeft  Thoughts  to  Men;  becaufe 
otherwife  he  could  not  tempt  them  to  Sin.  And  if  he 
can  fuggeft  any  Thoughts  or  Ideas  at  alV  doubtlefs  ima- 
ginary ones,  or  Ideas  of  Thiirgs  external  are  not  above 

•       his 


'^  had  inward  Witncfs,  Thy  Sins  are  forgi^cen;  and  hence  fuch 
*'  Liberty  and  Joy,  that  they  are  ready  to  leap  np  and  down  the 
**  Chamber.  O  adulterous  Generation  I  This  is  natural  and  ufual 
'*  with  Men,  they  would  fain  fee  jefus,  and  have  him  prefent  to  give 
*'  them  Peace;  and  hence  Papills  have  his  Images.--^^ — Wo  to  them 
^'  that  have  no  other  manifefted  Chrift,  but  fuch  an  one."  Shepard'^ 
Far.  of  the  ten  Virgins,  P.  I.  p.  198. 


Part  III.  of  gracious  AffeBiom.  155 

his  Power;*  for  the  external  Ideas  Men  have  are  the 
lowed  Sort  of  Ideas.  Thefe  Ideas  may  be  raifed  only 
by  Impreflions  made  on  the  Body,  by  moving  the  ani- 
mal Spirits,  and  imprefling  the  Brain.  Abundant  Expe- 
rience does  certainly  (how,  that  Alterations  in  the  Body 
will  excite  imaginary  or  external  Ideas  in  the  Mind;  as 
often,  in  Cafe  of  a  high  Fever,  Melancholly,  ^c. 
Thefe  external  Ideas  are  as  much  below  the  more  intel- 
ledlual  Exercifes  of  the  Soul,  as  the  Body  is  a  lefs  noble 
Parfof  Man  than  the  Soul. 

And  there  is  not  only  nothing  in  the  Nature  of  thefe 
external  Ideas  or  Imaginations  of  outward  Appearances, 
from  whence  we  can  infe^,  that  they  are  above  the  Power 
of  the  Devil;  but  it  is  certain  alfo  that  the  Devil  can 
excite,  and  often  hath  excited  fuch  Ideas.  •  They  were 
external  Ideas  which  he  excited  in  the  Dreams  and  Vifions 
of  the  falfe  Prophets  of  old,  who  were  under  the 
Influence  of  lying  Spirits,  that  we  often  read  of  in 
Scripture,  z^Deut.  xiii.  i.  i  Kings xxu,  22.  Ifai.  xxviiL 
7.  Ezek.^xiu.  7.  Zecb.  xiii.  4.  And  they  were  external 
Ideas  that  he  often  excited  in  the  Minds  of  the  heathen 
Priefts,  Magicians  and  Sorcerers,  in  their  Vifions  and 
Extafies ;  and  they  were  external  Ideas  that  he  excited  in 
the  Mind  of  the  Man  Chrift  Jefus,  v/hen  he  fhewed 
him  all  the  Kingdoms  of  the  World  with  the  Glory  of 
them,  when  thofe  Kingdoms  we  not  redly  in  Sight. 

And  if  Satan^  or  an^^  created  Being,  has  Power  to 
imprefs  tlie  Mind  with  outward  Reprefentations,  then 
no  particular  Sort  of  outward  Reprefentations  can  be 
any  Evidence  of  a  divine  Power.  Almighty  Power  is 
no  more  .-..quifite  to  reprefent  the  Shape  of  Man  to  the 
Imagination,  than  the  Shape  of  any  Thing  elfe :  There 

is 


*  **  Confider  how  difficult,  yea,  and  impoffible  it  is  to  determine 
**  that  fuch  a  Voice,  Vifion,  or  Revelation  is  of  God,  and  that  Satan 
*'  cannot  feign  or  counterfeit  it ;  feeing  he  hath  left  no  certain 
**  Marks  by  which  we  may  diilinguifli  one  Spirit  from  another.'* 
Fla-ver^Q^wfes  and  Cures  of  mental  Errors,  Caufe  14. 

L2 


r5"'6  Tlje  firft  Sign  Part  III. 

is  no  higher  Kind  of  Power  necefiary  to  form  in  thb' 
Brain  one  bodily  Shape  or  Colour  than  another:  It 
needs  a  no  more  glorious  Power  to  reprefcnt  the  Forni 
of  the  Body  of  Man,  than  the  Form  of  a  Chip  or 
Block;  though  it  be  of  a  very  beautiful  human  Body, 
with  a  fweet  Smile  on  his  Countenance,  or  Arms  open, 
or  Blood  running  from  Hands,  Feet,  and  Side:  That 
Sort  of  Power  which  can  reprefent  Black  or  Darknefs 
to  the  Imagination,  can  alfo  reprefent  White  and  lliining 
Biiorhtnefs :  The  Power  and  Skill  which  can  well  and 
exactly  paint  a  Straw,  or  a  Stick  of  Wood,  on  a  Piece 
of  Paper  or  Canvas;  the  fame  in  Kind,  only  perhaps 
further  iriiproved,  will  be  fufhcient  to  paint  the  Body 
of  a  Man,  with  great  Beauty  and  in  Royal  Majefty,  or 
a  magnificent  City,  pav'dwith  Gold,  full  of  Brightnefs, 
and  a  glorious  Throne,  &c.  So  'tis  no  more  than  the" 
fame  Sort  of  Power  that  is  requifite  to  paint  one  as  the 
other  of  thefe  on  the  Brain.  The  fame  Sort  of  Power 
that  can  put  Irlk  upon  Paper,  can  put  on  Leaf-Gold. 
%o  that  it  is  evident  to  a  Demonfcration,  if  we  fuppofe 
It  to  be  in  the  Devil's  Power  to  make  any  Sort  of  external 
Reprefentation  at  all  on  the  Fancy,  (as  without  Doubt 
it  is,  and  never  any  one  queflioned  it  who  believed  there 
was  a  Devil,  that  had  any  Agency  with  Mankind)  I 
fay,  if  fo,,  it  is  demonilrably  evident  that  a  created 
Power  may  extend  to  all  Kinds  of  external  Appearances 
and  Ideas  in  the  Mind. 

From  hence  it  again  clearly  appears,  that  no  fuch 
Things  have  any  Thmg  in  them  that  is  fpiritual,  fuper- 
natural  and  divine,  in  the  Senfe  in  which  it  has  been 
proved  that  all  truly  gracious  Experiences  have.  And 
though  external  Ideas,  through  Man's  Make  and  Frame, 
do  ordinarily  in  fome  Degree  attend  fpiritual  Experi- 
ences, yet  thefe  Ideas  are  no  Part  of  their  fpiritual  Expe- 
rience, any  more  than  the  Motion  of  the  Blood,  and  beating 
of  the  Pulfe,  that  attends  Experiences,  are  a  Part  of  fpi- 
ritual Experience.  And  though  undoubtedly,  through 
Men's   Infirmity   in  the  prefent  State,  and  efpecially 

through 


Part  III.  of  gracioia  Affe5llcm.  157 

through  the  weak  Conftitution  of  fome  Perfons,  graci- 
ous Affedrions  which  are  very  flrong,  do  excite  lively 
Ideas  in  the  Imagination*,  yet  'tis  alio  undoubted,  that 
when  Perfon*s  Affeftions  are  founded  on  Imaginations^ 
which  is  often  the  Cafe,  thofe  Affedlions  are  merely 
natural  and  common,  becaufe  they  are  built  on  a  Foun- 
dation that  is  not  fpiritualj  and  fo  are  entirely  different 
from  gracious  Atfe6lions,  which,  as  has  been  proved, 
.do  evermore  arjfe  from  thofe  Operations  that  are  fpiri- 
tual  and  divine. 

Thefe  Imaginations  do  oftentimes  raife   the  carnal 
Affe6lions  of  Men  to  an  exceeding  great  Height  :*  And 

no 


*  There  is  a  -remarkable  Paflage   of  Mr.  John  Smith ,  in  -his  Dif- 
courfe  on  the  Shortnefs  of  a  Pharifaic  Righteoufnefs,  p.  570,   371, 
of  his  Seled  Difcourfes,  defcribing  that  Sort  of  iieligion  which  is 
built  on  fuch  a  Fovindation  as  i  am  here  fpeaking  of.     I  cannot  for- 
Ijeartranfcribing  the  Whole  of  it.     Speaking  of  a  Sort  of  GhrilUans, 
v/hofe  Life  is  nothing  but  a  ilrong  Energy  of  Fancy,  he  fays,   "  Leil 
*'  their  Religion  might  too  grofly  difcover  itfelf  to  be  nothing  elfe 
*'  but  a  Piece  of  Art,  there  may   be  fometimes   fuch  extraordinary 
•  *'  Motions  ftirred  up  within  them,  which  may  prevent  all  their  own 
*'  Thoughts,  that  may  feem  to  be  a  true  Operation  of  the   divine 
*'  Life;  wiien  yet  all  this  nothing  elfe  but  the  Energy  of  their  own 
**  Self-love,    touch'd  with   fome  fleihly   Apprehenfions  of    divine 
**  Things,  and  excited  by  them.     There  are  fuch  Things   in  our 
**  chriftian  Religion,  when  a  carnal    unhallowed   Mind  takes    the 
**  Chair,  and  gets  the  expounding  of  them^  may  feem  very  delicious 
*•  to  the  flefhly  Appetites  of  Men  ;  fome  Do(5lrine5  and  Notions  of 
**  free  Grace  and  Juftihcation,  the  magnificent  Titles   of  Sons  of 
**  God,  and  Heirs    of  Heaven,  ever  flowing   Streams  of  Joy  and 
.«*  Pleafure  thatbleiled  Souls  fhallfwim  in  to  all  Eternity,  a  glorious 
*<  Paradife  in  the  World  to  come,  always  fpringing  up  with  well- 
<*  fcented  and  fragrant  Beauties,  a  new  Jerufalem  paved  with  Gold, 
**  and  befpangled  with  Stars,  comprehending  in  its  vaft  Circuit  fuch 
**  numberlefs  Varieties,  that  a  bufy  Curiofity  may  fperud itfelf  about 
«  to  all  Eternity.     I  doubt  not  but  that  fometimes  the  moll  flefhly 
««  and  earthly  Men,  that  fly  in  their  Ambition  to  the  Pomp  of  this 
t(  World,  may  be  fo  ravifhed  with  the  Conceits  of  fuch  Things  as 
**  thefe,  that  they  may  feem  to  be  made  Partakers  of  the  Powers  of 
**  the  World  to  come.     I  doubt  not  but  that  they  might  be  much 
'*  exalted  with  them,  as  the  Souls  of  crazed   or  diftraded  Perfons 
."  feem  to  be  fometimes,  when  their  Fancies  play  with  thofe  quick 
/*  and  nimble  Spirits,  which  a  diftemper'd  Frame  of  Body,  and  un- 
natural 


ifS  The  Jirji  Sign  Part  III. 

no  wonder,  when  the  Siibje6i:s  of  them  have  an  igno- 
rant, but  undoubting  Perfwafion,  that  they  are  divine 
Manifeftations,  which  the  great  Jehovah  immediately 
jnakes  to  their  Souls,  therein  giving  them  Teftimonies, 
in  an  extraordinary  Manner,  of  his  high  and  peculiar 
Favour. 

Again,  it  is  evident  from  what  has  been  obferved  and 
proved  of  the  Manner  in  which  gracious  Operations  and 
Effeds  in  the  Heart  are  fpiritual,  fupernatural  and  divine, 

that 


**  natural  Heat  in  their  Heads,  beget  within  them.  Thus  may  thofe 
**  blazing  Comets  rife  up  above  the  Moon,  and  climb  higher  than' 
**  the  Sun  j  which  yet,  becaufe  they  have  no  folid  Confiftence  of 
**  their  own,  and  are  of  a  bafe  and  earthly  Alloy,  will  foon  vaniOi 
*'  and  fall  dov/n  again,  being  only  borne  up  by  an  external  Force. 
*'  they  may  feem  to  themfelves  to  have  attained  higher  than  thofe 
**  noble  Chrillians,  that  are  gently  moved  by  the"  natural  Force  of 
**  true  Goodnefs:  They  feem  to  be  pknioresDeoj  \i.  e.  more  full  of 
**  God]  than  thofe  that  are  really  informed  and  aduated  by  the  divine 
*'  Spirit,  and  do  move  on  lleadily  and  conftantly  in  the  Way  towards 
**  Heaven.  As  the  Seed  that  was  fown  in  ftony  Ground,  grew  up, 
*'  and  lengthened  out  in  its  Blade  fafter,  than  that  which  was  fown 
**  in  the  good  and  fruitful  Soil.  And  as  the  Motions  of  our  Senfe 
**  and  Fancy  and  Paffions,  while  our  Souls  are  in  this  mortal  Condi- 
*'  tion,  funk  down  deeply  into  the  Body,  are  many  Times  more 
*'  vigorous,  and  make  llronger  Impreffions  upon  us,  than  thofe  of 
**  the  higher  Powers  of  the  Soul,  which  are  more  fubtil,  and  remote 
<*  from  thefe  mixt  and  animal  Perceptions :  That  Devotion  which  is 
'<  there  feated,  may  feem  to  have  more  Energy  and  Life  in  it,  thari 
**  that  which  gently,  and  with  a  more  delicate  Kind  of  Touch, 
*'  fpreads  itfelf  upon  the  Underftanding,  and  from  thence  mildly 
<*  derives  itfelf  through  our  Wills  and  AfFe6lions.  But  however, 
<*  the  former  may  be  more  boillerous  for  a  Time,  yet  this  is  of  a 
'<  more  confiftent,  fpermatical  and  thriving  Nature^  For  that  pro- 
<*  ceeding  indeed  from  nothing  but  a  fenfual  and  flelhly  Apprehenfiou 
««  of  God  and  true  Happinefs,  is  but  of  a  flitting  and  fading  Nature; 
<<  and  as  the  fenfible  Powers  and  Faculties  grow  more  languid,  or 
<*  the  Sun  of  divine  Light  fliines  more  brightly  upon  us,  thefe 
<*  earthly  Devotions,  like  our  culinary  Fires,  will  abate  their  Heat 
**  and  Fervour.  But  a  true  celeftial  Warmth  will  never  be  extin- 
**  guifh'd,  becaufe  it  is  of  an  immortal  Nature ;  and  being  once 
*«  feated  vitally  in  the  Souls  of  Men,  it  will  regulate  and  order  all 
<*  the  Motions  of  it  in  a  due  Manner;  as  the  natural  Heat,  radi- 
*«  cated  in  the  Hearts  of  living  Creatures,  hath  the  Dominion  and 
'*  CEconomy  of  the  whole  Body  under  it*    True  Religion  is  no  Piece 

«<  of   ■ 


Part  II L  cf  graciom  Jffe5iwm,  15^) 

that  the  immediate  fuggefling  of  the  Words  cf  Scrip- 
ture to  the  Mind,  has  nothing  in  it  which  is  fpiritual. 

I  have  had  Occafion  to  fay  fomethingof  this  already; 
and  what  has  been  faid  may  be  fufficient  to  evince  it: 
But  if  the  Reader  bears  in  Mind  what  has  been  faid 
concerning  the  Nature  of  fpiritual  Influences  and  Effecfls, 
it  will  be  more  abundantly  manifeft  that  this  is  no  fpiri- 
tual Effedl.  For  I  fuppofe  there  is  no  Perfon  of  common 
Underflanding,  who  will  fay  or  imagine,  that  the  bring- 
ing Words  (let  them  be  what  Words  th^y  will)  to  the 
Mind,  is  an  Effe6l  of  that  Nature  which  it  is  impofTible 
the  Mind  of  a  natural  Man,  while  he  remains  in  a  State 
,of  Nature,  lliould  be  the  Subjedl  of,  or  any  Thing  like 
it;  or  that  it  requires  any  nev/  divine  Senfe  in  the  Soul; 
or  that  the  bringing  Sounds  or  Letters  to  the  Mind,  is 
an  Effe6l  of  fo  high,  holy,  and  excellent  a  Nature, 
that  it  is  impo/fible  any  created  Pov/^r  Ihould  be  the 
Caufe  of  it. 

As  the  fuggefling  Words  of  Scripture  to  the  Mind,  is 
only  the  exciting  in  the  Mind  Ideas  of  certain  Sounds 
pr  Letters;  fo  it  is  only  one  Way  of 'exciting  Ideas  in 
the  Imagination;  for  Sounds  and  Letters  are  external 
Things,  that  are  the  Objedls  of  the  external  Senfes  of 
Seeing  and  Hearing.  Ideas  of  certain  Marks  upon 
Paper,  fuch  as  any  of  the  Twenty-four  Letters,  ia 
whatever  Order,  or  aay  Sounds  of  the  Voice,  are  as 
much  external  Ideas,  as  any  of  other  Shapes  or  Sounds 
whatfoever :  And  therefore,  by  what  has  been  already 
faid  concerning  thefe  external  Ideas,  it  is  evident  they 
are  nothing  fpiritual ;  and  if  at  any  Time  the  Spirit  of 

Xjod 


**  of  Artifice;  it  is  no  boiling  up  of  our  imaginative  Powers,  nor 
"  the  glowing  Heats  of  Paffion;  though  thefe  are  too  often  miftakeu 
*•  for  it,  when  in  our  Jugglings  in  Religion  we  call  a  Mill  before  our 
"  own  Eyes  :  But  it  is  a  new  Nature,  in  forming  the  Souls  of  Men  ; 
"  it  is  a  godlike  Frame  of  Spirit,  difcovering  itfelf  moft  of  all  in 
"  ferene  and  clear  Minds,  in  deep  Humility,  Meeknefs,'  Self-denial^^ 
**  univerfal  Love  to  God,  and  all  true  Goodnefs,  without  Partiality, 
"  and  without  Hypocrify,  whereby  we  are  taught  to  know  God, 
**  and  knowing  him  to  love  him,  and  conform  ourfelves  as  much  ss 
'*  may  be,  to  all  that  Perfedion  which  fhiaes  in  him.'* 


3  6o  The  firjl  Sign  Part  III. 

God fuggefts thcfe  Letters  or  Sounds  to  the  Mind-,  this  is 
a  common^  and  not  any  fpecial  or  gracious  Influence  of 
that  Spirit.  And  therefore  it  follows  from  what  has 
been  already  proved,  that  thofe  Affcdions  which  have 
this  Effedl  for  their  Foundation,  are  no  fpiritual  or  gra- 
cious AfFedlions. — But  let  it  be  obferved,  what  it  is 
that  I  fay,  t/z.  When  this  Effed:,  even  the  immedi- 
ate and  extraordinary  Manner  of  IVords  of  Scripture's 
ccmino-  to  the  Mind,  is  that  which  excites  the  Affediions, 
and  is  properly  the  Foundation  of  them,  then  thefe 
A.ffe6tions  are  not  fpiritual.  It  may  be  fo,  that  Perfons 
may  have  gracious  AfFe6tions  going  with  Scriptures 
which  come  to  their  Minds,  and  the  Spirit  of  God  may 
make  ufe  of  thofe  Scriptures  to  excite  them ;  when  it  is 
fome  fpiritual  Senfe,  Tafle  or  Relifh  they  have  of  the 
divine  and  excellent  Things  contained  in  thofe  Scriptures, 
that  is  the  Thing  which  excites  their  AfFe6lions,  and  not 
the  extraordinary  and  fudden  TVlanner  of  Words  being 
brought  to  their  Minds.  They  are  affe6ted  with  the 
Inilrudlion  they  receive  from  the  Words,  and  the  View 
of  the  "lorious  Thino;s  of  God  or  Chrift,  and  Thino;s 
appertaining  to  them,  that  the jr  contain  and  teach-,  and 
not  becaufe  the  Words  came  fuddenly,  as  though  fome 
Perfon  had  fpoke  them  to  them,  thence  concluding  that 
God  did  as  it  v/ere  im.mediately  fpeak  to  them.  Perfons 
oftentimes  are  exceedingly  affe6ted  on  this  Foundation; 
the  Words  of  fome  great  and  high  Promifes  of  Scrip- 
ture come  fuddenly  to  their  Minds,  and  they  look  upon 
the  Words  as  diredted  immediately  by  God  to  them,  as 
though  the  Words  that  Moment  proceeded  out  of  the 
Mouth  of  God  as  fpoken  to  them :  So  that  they  take  it 
as  a  Voice  from  God,  immediately  revealing  to  them 
their  happy  Circumftances,  and  promifing  fuch  and  fuch 
great  Things  to  them:  And  this  it  is  that  afFe6ts  and 
elevates  them.  There  is  no  new  fpiritual  Underftanding 
of  the  divine  things  containned  in  the  Scripturey  or  new 
fpiritual  Senfe  of  the  glorious  Things  taught  in  that 
Part  of  the  Bible,  going  before   their  Affedion,  and! 

beinsf 


Part  III.  of  gracious  Affecticm,  i6r 

being  the  Foundation  of  it:  All  the  new  Under  (landing 
they  have,  or  think  they  have,  to  be  the  Foundation 
of  their  AfFe6lion,  is  this,  that  the  Words  are  /poke  to 
them^  becaufe  they  come  fo  fuddenly  and  extraordinarily. 
And  fo  this  Affedlion  is  built  wholly  on  the  Sand ;  becaufe 
it  is  built  on  a  Conclufion  for  which  they  have  no  Foun- 
dation, For,  as  has  been  fhown,  the  fudden  cominf^ 
of  the  Words  to  their  Minds,  is  no  Evidence  that  the 
bringing  them  to  their  Minds  in  that  Manner,  was  from 
God.  And  if  it  was  true,  that  God  brought  the  Words 
to  their  Minds,  and  they  certainly  knew  it,  that  would 
not  be  fpiritual  Knowledge;  it  may  be  without  any 
fpiritual  Senfe:  Balaam  might  know  that  the  Words 
which  God  fuggefted  to  him,  were  indeed  fuggefled  to 
him  by  God,  and  yet  have  no  fpiritual  Knowledge, 
So  that  thefe  AfFedions  which  are  built  on  that  Notion, 
that  Texts  of  Scripture  are  fent  immediately  from  God, 
are  built  on  no  fpiritual  Foundation,  and  are  vain  and 
delufive.  Perfons  who  have  their  Affedlions  thus  raifed,* 
if  they  fhould  be  enquired  of,  whether  they  have  any 
new  Senfe  of  the  Excellency  of  Things  contained  in 
thofe  Scriptures,  would  probably  fay,  Tes^  without  He- 
fitation:  But  it  is  true  no  otherwife  than  thus,  that 
when  they  have  taken  up  that  Notion,  that  the  Words 
are  fpoken  immediately  to  them,  that  makes  them  feem 
fweet  to  them,  and  they  own  the  Things  which  thefe 
Scriptures  fay  to  them,  for  excellent  Things,  and  won- 
derful Things.  As  for  Inftance,  fuppofmg  thefe  were 
the  Words  which  were  fuddenly  brought  to  their  Minds, 
Fear  not^ — //  is  your  Father's  good  Pleafure  to  give  ycu 
the  Kingdom-,  they  having  confidently  taken  up  a  Notion 
that  the  Words  were,  as  it  were  immediately  fpoken 
from  Heaven  to  them,  as  an  im.mediate  Revelation, 
that  God  was  their  Father,  and  had  given  the  Kingdorh 
to  them,  they  are  greatly  affeded  by  it,  and  the  W^ords 
feem  fweet  to  them ;  and  oh,  they  fay,  they  are  ey.cellent 
Things  that  are  contained  in  thofe  Words!  but  the  Reafon 
yhy  the  Promife  fe(?ms  excellent  to  them,  is  only  becaufe 

they. 


i62  The  firfi  Sign  Part  III. 

they  think  it  is  made  to  them  immediately :  All  the 
Senfe  they  have  of  any  Glory  in  them,  is  only  from 
Self-Love,  and  from  their  own  imagined  Intereft  in  the 
Words :  Not  that  they  had  any  View  or  Senfe  of  the 
holy  and  glorious  Nature  of  the  Kingdom  of  Heaven, 
and  the  fpiritual  Glory  of  that  God  who  gives  it,  and 
of  his  excellent  Grace  to  finful  Men,  in  offering  and 
giving  them  this  Kingdom,  of  his  own  good  Pleafure, 
preceeding  their  imagined  Intereft  in  thefe  Things,  and 
their  being  affeded  by  them,  and  being  the  Foundation 
of  their  Affedion,  and  Hope  of  an  Intereft  in  them^ 
'  On  the  contrary  they  firft  imagine  they  are  interefted, 
and  then  ara  highly  affe6led  with  that,  and  then  can  own 
thefe  Things  to  be  excellent.  So  that  the  fudden  and 
extraordinary  Way  of  the  Scriptures  coming  to  their 
Mind,  is  plainly  the  firft  Foundation  of  the  Whole  ^ 
which  is  a  clear  Evidence  of  the  v/retched  Delufion  they 
are  under. 

The  lirft  Comfort  of  many  Perfons,  and  what  they 
call  their  Converfion,  is  after  this  Manner :    After  Awa- 
kening and  Terrors,  fome  comfortable  fweet  Promife 
comes  fuddenly  and  wonderfully  to  their  Minds  •,  and 
the  Manner  of  its  coming  makes  them  conclude  it  comes 
from  God  to  them :  And  this  is  the  very  Thing  that  is 
all  the  Foundation  of  their  Faith,  and  Hope^  and  Com- 
fort :  From  hence  they  take  their  firft  Encouragement  to 
truft  in  God  and  in  Chrift,  becaufe  they  think  that  God, 
by  fome  Scripture  fo  brought,  has  now  already  revealed 
to  them  that  he  loves  them,  and  has  already  promifed  ^ 
them  eternal  Life :  Which  is  very  abfurd ;  for  every 
one  of  common  Knowledge  of  the  Principles  of  Reli- 
gion, knows,  that  it  is  God's  Manner  to  reveal  his  Love 
to  Men,  and  their  Intereft  in  the  Promifes,  after  they 
have  believed,  and  not  before;  becaufe  they  muft  firft 
believe,  before  they  have  any  Intereft  in  the  Promifes 
to  be  revealed.     The  Spirit  of  God  is  a  Spirit  of  Truth, 
and  not  of  Lies:  He  don't  bring  Scriptures   to  Men's 
Minds  to  reveal  to  them  that  they^  have  an  Intereft 

in 


Part  III.  of  gracious  Jffedlons.  163 

in  God's  Favour  and  Promiies,  when  they  have  none, 
having  not  yet  believed :  Which  would  be  the  Cafe 
if  God's  bringing  Texts  of  Scripture  to  Men's  Minds 
to  reveal  to  them  that  their  Sins  were  forgiven,  or 
that  it  was  God's  Pleallire  to  give  them  the  Kingdom, 
or  any  Thing  of  that  Nature,  v/ent  before,  and  was 
the  Foundation  of  their  firil  Faith.  There  is  no  Pro- 
mife  of  the  Covenant  of  Grace  belongs  to  any  Man, 
'till  he  has  nrfl  believed  in  Chrift;  for  'tis  by  Faith  alone 
that  we  becoine  interelied  in  Chrift,  and  the  Promifes 
of  the  new  Covenant  made  in  him :  And  therefore 
whatever  Spirit  applies  the  Promifes  of  that  Covenant 
to  a  Perfon  who  has  not  firfl  believed,  as  being  already 
his,  muil  be  a  lying  Spirit ;  and  that  Faith  which  is  iirfl 
built  on  fuch  an  Application  of  Promifes,  is  built  upon 
a  Lie.  God's  Manner  is  not  to  bring  com.fortable  Texts 
of  Scripture  to  give  Men  Affurance  of  his  Love,,  and 
that  they  lliall  be  happy,  before  they  have  had  a  Faith 
of  BepefldanceJ^     And  if  the  Scripture  which  comes  to 


*  Mr.  Stoddard^  in  his  Guide  to  Ciuill,  Pa.  8,  fays,  that  *' fome- 
*'  times  Men,  after  they  have  been  in  Trouble  a  while,  have  foms 
"  Promifes  come  to  them,  with  a  great  Deal  of  Refrefhing  j  and  they 
"  hope  God  has  accepted  them:"  And  fays,  that  "  hi  this  Cafe, 
**  the  Minifler  may  tell  them,  that  God  never  gives  a  Faith  of  AiTur- 
"  ance,  before  he  gives  a  Faith  oi  Dependance  ;  for  he  never  mani- 
*'  fells  his  Love,  'till  Men  are  in  a  State  of  Favour  and  Reconcilia- 
**  tion,  which  is  by  Faith  of  Dependance.  When  Men  have  com- 
**  fortable  Scriptures  come  to  them,  they  are  apt  to  take  them  as 
**  Tokens  of  God's  Love;  but  Men  mull  be  brought  into  Chrift,  by 
*'  accepting  the  OlFer  of  the  Gofpel,  before  they  ai-c  iit  for  fucli 
"  Manifeftations.  God's  Method  is,  firil  to  make  the  Soul  accept 
*'  of  the  Offers  of  Grace,  and  then  to  manifeft  his  good  Eitate  unto 
"  him."  And  pa.  76,  fpeaking  of  \!i\zm  "  that  feem  to  be  brought 
**  to  lie  at  God's  Foot,  and  give  an  Account  of  their  clofmg  with 
**  Chriil,  and  that  God  has  revealed  Chriii:  to  them,  aiid  drawn 
**  their  Hearts  to  him,  and  that  they  do  accept  of  Chrift,"  Jie  fays, 
'*  In  this  Cafe  it  is  bell  to  examine  v/hether  hy  that  Light  that  was 
**  given  him,  he  faw  Chrift  and  Salvation  offered  to  lilin,  or  whether 
"  he  faw  that  G©d  loved  him,  or  pardon'd  him:  for  the  Offer  of 
"  Grace  and  cur  Acceptance  goes  bet'jre  Pardon^  and  therefore^ 
"  much  more,  before  the  Knowiedp;e  of  it." 

jiYir. 


164       '  The  Jirji  Sign  Part  III 

a  Perfon's  Mind,  be  not  fo  properly  a  Promife  as  an 
Invitation  i  yet  if  he  makes  the  fudden  or  unufual 
Manner  of  the  Invitation's  coming  to  his  Mind,  the 
Ground  on  which  he  believes  that  he  is  invited;  it  is  not 
true  Faith ;  becaufe  it  is  built  on  that  which  is  not  the 
true  Ground  of  Faith.  True  Faith  is  built  on  no  pre- 
carious Foundation ;  but  a  Determination  that  the  Words 
of  fuch  a  particular  Text,  were,  by  the  immediate 
Power  of  God,  fuggefted  to  the  Mind,  at  fuch  a  Time, 
as  though  then  fpoken  and  dire6ted  by  God  to  him, 
becaufe  the  Words  came  after  fuch  a  Manner,  is  wholly 
an  uncertain  and  precarious  Determination,  as  has  been 
now  fliewn  ;  and  therefore  is  a  falfe  and  fandy  Founda- 
tion for  Faith;  and  accordingly  that  Faith  which  is  built 
upon  it  is  falfe.  The  only  certain  Foundation  which 
any  Perfon  has  to  believe  that  he  is  invited  to  partake  of 
the  Bleffings  of  the  Gofpel,  is,  that  the  Word  of  God 
declares  that  Perfons  fo  qualified  as  he  is,  are  invited, 
and  God  who  declares  it  is  true  and  cannot  lie.  If  a 
Sinner  be  once  convinced  of  the  Veracity  of  God,  and 
that  the  Scriptures  are  his  Word,  he'll  need  no  more  to 
convince  and  fatisfy  him  that  he  is  invited;  for  the 

Scriptures 

Mr.  Shcpard,  in  his  Parable  of  the  ten  Virgins,  Part  II.  Page  15, 
fays.  That  "  Grace  and  the  Loveof  Chrift  (the  fairefl  Colours  under 
**  the  Sun)  may  be  pretended;  but  if  you  ihall  receive,  under  this 
'*  Appearance,  that  God  witnefieth  his  Love,  iirft  by  an  abfolute 
'*  Promife,  take  heed  there ;  for  under  this  Appearance,  you  nay 
"  as  well  bring  in  immediate  Revelations,  and  from  thence  come  to 
'*  forfake  the  Scriptures." 

And  in  Part  I.  Pa.  86,he  fays,  "  Is  Chrift  yours }  Yes  I  fee  it.  How  ? 
*'Byany  Word  or  Promife !  No:  this  is  Delufion."  And  Pa.  136, 
fpeaking  of  them  that  have  no  folid  Ground  of  Peace,  he  reckons, 
•*  Thofe  that  content  themfelves  with  the  Revelation  of  the  Lord's 
**  Love,  without  the  Sight  of  any  Work,  or  not  looking  to  it."  And 
fays  prefently  after,  "  The  Teftimony  of  the  Spirit  does  not  make 
"  a  Man  more  a  Chriftian,  but  only  evidenceth  it ;  as  'tis  the  Nature 
**  of  a  Witnefs  not  to  make  a  Thing  to  be  true,  but  to  clear  and 
"  evidence  it."  And  Pa.  140,  fpeaking  of  them  that  fay  they  have 
the  Witnefs  of  the  Spirit,  that  makes  a  Difference  between  them 
and  Hypocrites,  he  fays,  *•  The  Witnefs  of  the  Spirit  makes  not 
**  the  firft  Difference ;  for  fjrft  a  Man  is  a  Believer,  and  in  Chrift, 
'*  and  juftified,  called,  and  fanftified,  before  the  Spirit  does  Wit- 
"  n<i(s  it;  elfe  the  Spirit fliould  witnefs  to  an  Untruth  ana  Lie." 


Part  III.  of  gracious  J^ecilom,  165 

Scriptures  are  full  of  Invitations  to  Sinners,  to  the  chief 
of  Sinners,  to  come  and  partake  of  the  Benefits  of  the 
Gofpel:  He  won't  want  any  new  fpeaking  of  God  to 
him,  what  hehathfpoken  already  will  be  enough  with  him. 
As  the  firft  Comfort  of  many  Perfons,  and  their  Af- 
fedions  at  the  Time  of  their  fuppofed  Converfion, 
are  built  on  fuch  Grounds  as  thelc  which  have  been 
mentioned ;  fo  are  their  Joys  and  Hopes,  and  other 
Affeciions,  from  Time  to  Time  afterwards.  They  have 
often  particular  Words  of  Scripture,  fweet  Declarations 
and  Promifes  fuggefted  to  them,  which  by  Reafon  of 
the  Manner  of  their  coming,  they  think  are  Immediately 
fent  from  God  to  them,  at  that  T^hne  •,  which  they  look 
upon  as  their  Warrant  to  take  them  •,  and  which  they 
adualiy  make  the  main  Ground  of  their  appropriating 
them  to  themfelves,  and  of  the  Comfort  they  take  in 
them,  and  the  Confidence  they  receive  from  them. 
Thus  they  imagine  a  kind  of  Converfation  is  carried  on 
between  God  and  them  •,  and  that  God,  from  Time  to 
Time,  does,  as  it  were,  immediately  fpeak  to  them, 
and  fatisfy  their  Doubts,  and  teftifies  his  Love  to  them, 
and  promifes  them  Supports  and  Supplies,  and  his  Blef- 
fing  in  fuch  and  fuch  Cafes,  and  reveals  to  them  clearly 
their  Intereil  in  eternal  Bleflings.  And  thus  they  are 
often  elevated,  and  have  a  Courfe  of  a  fudden  and  tu- 
multuous Kind  of  Joys,  mingled  with  a  ftrong  Confi- 
dence, and  high  Opinion  of  themfelves  ^  when  indeed 
the  main  Ground  of  thefe  Joys,  and  this  Confidence  is 
not  any  Thing  contained  in^  or  taught  by  thefe  Scriptures, 
as  they  lie  in  the  Bible,  but  the  Ma?iner  of  their  coming 
to  them ;  which  is  a  certain  Evidence  of  their  Delufion. 
There  is  no  particular  Promife  in  the  Word  of  God 
that  is  the  Saint's,  or  is  any  otherwife  made  to  him,  or 
fpoken  to  him,  than  all  the  Promifes  of  the  Covenant 
of  Grace  are  his,  and  are  made  to  him,  and  fpoken  to 
him  * :  Tho'  it  be  true  that  fome  of  thefe  Promifes  may 
be_ 

*  Mr.   Bhepard,  in  his  Sound  Believer,  p.    159.  of  the  late  Im- 
preifion  at  Bojfon,  fays,  "  Embrace  in  thy  Borom,  net  only  fome 

*''  few 


i66  7he  firft  Sign  Part  III, 

be  more  peculiarly  r.dapted  to  his  Cafe  than  others  -,  and 
God  by  his  Spirit  may  enable  him  better  to  underfland 
.fome  than  others,  and  to  have  a  greater  Senfe  of  the 
Preciouihefs,  and  Glory,  and  Suitablenefs  of  the  Blef- 
fings  contained  in  them. 

But  here,  fome  maybe  ready  to  fay,  What,  is  there  no 
fuch  Thing  as  any  particular  fpiritual  Application  of  the 
Promifes  of  Scripture  by  the  Spirit  of  God  ?  I  anfwer. 
There  is  doubtlefs  fjch  a  Thing  as  a  fpiritual  and  fay- 
ing Apphcation  of  the  Invitations  and  Promifes  of 
Scripture  to  the  Souls  of  Men :  But  it  is  alfo  certain, 
that  the  Nature  of  it  is  wholly  mifunderfk)od  by  many 
Perfons,  to  the  great  enfnaring  of  their  own  Souls,  and 
the  Qfivino;  Satan  a  vaft  Advantag-e  ao-ainft  them,  and 
againil  the  Intereft  of  Religion,  and  the  Church  of  God. 
The  fpiritual  Application  of  a  Scripture  Promife  does 
not.  confiil  in  its  being  imm.ediately  fuggeiled  to  the 
Thoughts  by  fome  extrinfick  Agent,  and  being  borne 
into  the  Mind  with  this  fcrong  Apprehenfion,  that  it  is 
particularly  fpoken  and  direded  to  them  at  that  Time  : 
There  is  nothing  of  the  Evidence  of  the  Hand  of  God 
in  this  Eifecl,  as  Events  have  proved  in  many  notorious 
Inftances ;  and  it  is  a  mean  INotion  of  a  fpiritual  Appli- 
cation of  Scripture ;  there  is  nothing  in  the  Nature  of 
it  at  all  beyond  the  Power  of  the  Devil,  if  he  be  not 
reftrained  by  God ;  for  there  is  nothing  in  the  Nature  ' 
of  the  Effedl  that  is  fpiritual,  implying  any  vital  Com- 
munication 


"  few  Promifes,  but  all.'*  And  then  he  afivS  the  Queftion,  "  When 
**  may  a  Chriilian  take  a  Promife  without  Prefumption,  as  fpoken  to 
"him?  He  anfwers,  "  The  rule  is  very  fweet,  but  certain;  when 
**  he  takes  all  the  Scripture,  and  embraces  it  as  fpoken  unto  him, 
*'^  he  may  then  take  any  particular  Promife  boldly.  My  Meaning  is, 
**  when  aChriitian  takes  hold,  and  wrelHes  with  God,  for  the  Ac- 
**  complifhment  of  all  the  Promifes  of  the  New  Teftament,  when  he 
<*  fets  all  the  Commands  before  him,  as  a  Compafs  and  Guide  to 
**  walk  after,  when  he  applies  all  the  Threatnings  to  drive  him  near- 
*'  er  unto  Chrift  the  End  of  them.  This  no  Hypocrite  can  do  ;  this 
*'  the  Saints  fhall  do ;  and  by  this  they  may  know  when  the  Lord 
"  fpeaks  in  particular  unto  them.'* 


Part  III.  of  gracious  AfeBiom.  167 

munication  of  God.  A  truly;^  fpiritual  Application  of 
the  Word  of  God  is  of  a  vaftly  higher  Nature  •,  as 
much  above  the  Devil's  Power,  as  it  is,  fo  to  apply  the 
Word  of  God  to  a  dead  Corpfe,  as  to  raife  it  to  Life ; 
ortoaStone,  toturnitinto  an  Angel.  Afpiritual  Appli- 
cation of  the  Word  of  God  confifts  in  applying  it  to  the 
Hearty  in  fpiritually  enlightning,  fan<5lifying  Influences. 
A  fpiritual  Application  of  an  Invitation  or  Offer  of  the 
;  Gofpel  confiiis  in  giving  the  Soul  a  fpiritual  Senfe  or 
RelilTi  of  the  holy  and  divine  BlefTings  offered,  and  al- 
fo  the  fweet  and  wonderful  Grace  of  the  Offerer,  in 
making  fo  gracious  an  Offer,  and  of  his  holy  Excellen- 
cy and  Fraithfulnefs  to  fulfil  what  he  offers,  and  hi'^ 
glorious  SufHciency  for  it ;  fo  leading  and  drawing  forth 
the  Heart  to  embrace  the  Offer;  and  thus  giving  the 
Man  Evidence  of  his  Title  to  the  Thing  offered.  And 
fo  a  fpiritual  Application  of  the  Promifes  of  Scripture, 
for  the  Comfort  of  the  Saints,  confifbs  in  enlightning 
their  Minds  to  fee  the  holy  Excellency  and  Sweetnefs  of 
the  Bleiiings  promifed,  and  alfo  the  holy  Excellency  of 
the  Promifer,  and  his  Faithfulnefs  and  SufBciency; 
thus  drawing  forth  their  Hearts  to  embrace  the  Pro- 
mifer, and  Thing  promifed;  and  by  this  Means,  givino- 
the  fenfibie  Adings  of  Grace,  enabling  them  to  fee  their 
Grace,  and  fo  their  Title  to  the  Promife.  An  Applica- 
tion not  confifling  in  this  divine  Senfe  and  enlightning  of 
the  Mind,  but  confifling  only  in  the  Words  being  borne 
into  the  Thoughts,  as  if  immediately  then  fpoken,  fo 
making  Perfons  believe,  on  no  other  Foundation,  that 
the  Promife  is  theirs ;  is  a  blind  Application,  and  belongs 
to  the  Spirit  of  Darknefs,  and  not  of  Light. 

When  Perfons  have  their  Affections  raifed  after  this 
Manner,  thofe  Affections  are  really  not  raifed  by  the 
Word  of  God;  the  Scripture  is  not  the  Foundation  of 
them ;  'tis  not  any  Thing  contained  in  thofe  Scriptures, 
which  come  to  their  Minds,  that  raife  their  Affe£lions-, 
but  truly  that  Effe6r,  viz.  the  flrange  Manner  of  the 
Words  being  fuggefted  to  their  Minds,  and  a  Propofi- 

tion 


i68  rhe  firft  Sign  Part.  Ill* 

tion  from  thence  taken  up  by  them,  which  indeed  is  not 
contained  in  that  Scripture,  nor  any  other-,  as  that  his 
Sins  are  forgiven  him,  or  that  it  is  the  Father's  good^ 
Pleafure  to  give  him  in  particular  the  Kingdom,  or  the 
like.  There  are  Propofitions  to  be  found  in  the  Bible^ 
declaring  that  Perforis  of  fuch  and  fuch  Qiialifications 
are  forgiven  and  beloved  of  God :  But  there  are  no  Pro- 
pofitions to  be  found  in  the  Bible,  declaring  that  fuch 
and  fuch  particular  Perfons,  independent  oh  any  previous 
Knowledge  of  any  Qualications,  are  forgiven  and  be- 
loved of  God:  i\nd  therefore  when  any  Perfons  are 
comforted,  and  affected  by  any  fuch  Propofitiori,  it  is 
by  another  Word,  a  Word  newly  coin'd,  and  not  any 
Word  of  God  contained  in  the  Bible.  J  And  thus  many 
Perfons  are  vainly  affected  and  deluded. 

Again,  it  plainly  appears  from  what  has  been  demon- 
ffrated,  J'hat  no  P^evelation  of  fecret  Fa^'ts  by  immediated 
Suggeftion.,  is  any  Thing  fpiritual  and  divine,  in  that 
Senfe  wherein  gracious  Effeds  and  Operations  are  fo. 

By  fecret  Facts y  I  mean  Things  that  have  been  done, 
or  are  come  to  pafs,  or  (hall  hereafter  come  to  pafs, 
v;hich  are  fecret  in  that  Senfe,  that  they  don't  appear  to 
the  Senfes,  nor  are  known  by  any  Argumentation,  or 
any  Evidence  to  Reafon,  nor  any  other  Way,  but  only 
by  that  Revelation  by  imm.ediate  Suggeilion  of  the  Ideas 

of 


t  *'  Some  ChriiHans  have  refted  with  a  Work  without  Chrift, 
**  which  is  abominable  :  But  after  a  Man  is  in  Chriil,  not  to  judge 
"  by  the  Work,  is  firft  not  to  judge  from  a  Word.  For  though 
*'  'there  is  a  Word,  wliich  may  give  a  Man  a  Depsndance  on  Chrift, 
*' without  feeling  any  Work,  nay,  when  he  feels  none,  as  abfolute 
*'  Promifes;  yet  no  Word  giving  Jjjurance,  but  that  which  is  made 
*'  tofome  Work  ;  Hethathelie-veth^  orispoarinSpirityScQ.  'Till  that 
*'  Work  is  feen,  has  no  Aflurance  from  that  Promife."  Shepard'^ 
Parable  of  the  ten  Virgins.  Parti.  Pa.  86. 

*'  li  God  fhould  tell  a  Saint  that  he  has  Grace,  he  might  know  it 
"  by  believing  the  Word  of  God  :  But  it  is  not  in  this  Way  that 
*•  godly  Men  do  know  that  they  have  Grace  ;  it  is  not  revealed  iu  the 
*''VVord,  and  the  Spirit  of  God  doth  nottelHfy  it  to  particular  Per- 
*^  iox\^:'    Stoddard'^  Nature  of  faving  Converfion,  Pa.  84,  85. 


Part  III.  of  gracious  AffeBions.  169 

of  them  to  the  Mind.  Thus  for  Inftance,  if  it  fhoiild 
be  revealed  to  me,  that  the  next  Year  this  Land  would 
be  invaded  by  a  Fleet  from  France^  or  that  fuch  and 
fuch  Perfons  would  then  be  converted,  or  that  I  myfelf 
fhould  then  be  converted;  not  by  enabling  me  to  argue 
out  thefe  Events  from  any  Thing  which  now  appears  in 
Providence;  but  immediately  fuggefling  and  bearing  in 
upon  my  Mind,  in  an  extraordinary  Manner,  the  Ap- 
prehenfion  or  Ideas  of  thefe  Fadls,  with  a  ilrong  Sug- 
geftion  or  Impreflion  on  my  Mind,  that  I  had  no  Hand 
in  myfelf,  that  thefe  Things  would  come  to  pafs :  Or  if 
it  fhould  be  revealed  to  me,  that  this  Day  there  is  a  Battle 
fought  between  the  Armies  of  fuch  and  fuch  Powers  in 
Europe  •,  or  that  fuch  a  Prince  in  Europe  was  this  Day  con- 
verted, or  is  now  in  a  converted  State,  having  been  convert- 
ed formerly,  or  that  one  of  my  Neighbours  is  converted, 
or  that  I  myfelf  am  converted ;  not  by  having  any  other 
Evidence  of  any  of  thefe  Fadls,  from  whence  I  argue 
them,  but  an  immediate  extraordinary  Suggeftion  or 
Excitation  of  thefe  Ideas,  and  a  ftrong  ImprefTion  of 
them  upon  my  Mind :  This  is  a  Revelation  of  fecret  Fads 
by  immediate  Suggeftion,  as  much  as  if  the  Fads  were 
future ;  for  the  Fads  being  paft,  prefent,  or  future 
alters  not  the  Cafe,  as  long  as  they  are  fecret  and  hidden 
from  my  Senfes  and  Reafon,  and  not  fpoken  of  in 
Scripture,  nor  known  by  me  any  other  Way  than  by 
immediate  Suggeftion,  If  I  have  it  reveal'd  to  me,  that 
fuch  a  Revolution  is  come  to  pafs  this  Day  in  the  Otto- 
man  Empire,  it  is  the^very  fame  Sort  of  Revelation,  as 
if  it  were  revealed  to  me  that  fuch  a  Revolution  would 
come  to  pafs  there  this  Day  come  Twelve-month; 
becaufe,  though  one  is  prefent  and  the  other  future,  yet 
both  are  equally  hidden  from  me,  any  other  Way  than 
by  immediate  Revelation.  When  Samuel  told  Saul^ 
thatthe  Afles  which  he  went  to  feek  were  found,  and  that 
his  Father  had  left  caring  for  the  Afles,  and  forrowed 
for  him;  this  was  by  the  fame  Kind  of  Revelation,  as 
jhar  by  which  he  told  Saul^  that  in  the  Plain  of  Tabor^ 

M  there 


I/O  The  fir/l   Sign  Part  III. 

there  fhould  meet  him  three  Men  going  up  to  God  to 
Bethel^  (i  Sam.  x.  2,  3.)  tho'  one  of  thefe  Things  was 
future  and  the  other  was  not.  So  when  Elijha  told  the 
King  of  Ifrael  the  Words  that  the  King  of  Syria  fpake 
in  his  Bed  Chamber,  it  was  by  the  fame  Kind  of  Reve- 
lation with  that  by  which  he  foretold  many  Things  to 
come. 

'Tis  evident  by  this  Revelation  of  fecret  Fa6ls  by 
immediate  Suggeftion,  has  nothing  of  the  Nature  of 
a  fpiritual  and  divine  Operation,  in  the  Senfe  before- 
mentioned:  There  is  nothing  at  all  in  the  Nature  of  the 
Freceptions  or  Ideas  themfelves,  which  are  excited  in 
the  Mind,  that  is  divinely  excellent,  and  fo,  far  above 
all  the  Ideas  of  natural  Men  -,  though  the  Manner  of 
exciting  the  Ideas  be  extraordinary.  In  thofe  Things 
which  are  fpiritual,  as  has  been  fhown,  not  only  the 
Manner  of  producing  the  Effe3f^  but  the  Effe5i  wrought ^ 
is  divine,  and  fo  vaftly  above  all  that  can  be  in  an  un- 
fan6l:ified  Mind.  ,  Now  fimply  the  having  an  Idea  of 
Fads,  fetting  alide  the  Manner  of  producing  thofe  Ideas^ 
is  nothing  beyond  what  the  Minds  of  wicked  Men  are 
fufceptible  of,  without  any  Goodnefs  in  them  \  and  they 
all,  cither  have,  or  will  have,  the  Knowledge  of  the 
Truth  of  the  greateft  and  moft  important  Fads,  that 
have  been,,  are^  or  fhall  be. 

And  as  to  the  extraordinary  Manner  of  producing 
the  Ideas  or  Perception  of  Fads,  even  by  im^mediate 
Suggeftion,.' there  is  nothing  in  it,  but  what  the  Minds 
(rf  natural  Men,  while  they  are  yet  natural  Men,  are 
capable  of;  as  is  manifeft  in  Bala^m^  and  others  fpoken 
of  in  the  Scripture.  And  therefore  it  appears  that  there 
is  nothing  appertaining  to  this  immediate  Suggeftion  of 
fecret  Fads  that  is  fpiritual,  in  the  Senfe  in  which  it  has 
been  proved  that  gracious  Operations  are  (o.  If  there 
be  nothing  in  the  Ideas  themfelves,  which  is  holy  and 
divine,  and  fo  nothing  but  what  mav  be  in  a  Mind  not 
fandificd,  then  God  can  put  them  into  the  Mind  by 
immediate  Power^    without   fandifying  it.     As  there 

is 


Part  IIL  of  gracious  AffeBiom.  171 

is  nothing  in  the  Idea  of  a  Rainbow  itfelf,  that  is  of  a 
holy  and  divine  Nature  ;  fo  that  there  is  nothing  hinders 
but  that  an  unfanftified  Mind  may  receive  that  Idea: 
So  God,  if  he  pleafes,  and  when  he  pleafes,  immediately^ 
and  in  ^^  extraordinary  Manner^  may  excite  that  Idea  ia 
an  unfartdlified  Mind.  So  alfo,  as  there  is  nothing  in 
the  Idea  or  Knowledge  that  fuch  and  fuch  particular 
Perfons  are  forgiven  and  accepted  of  God,  and  entitled 
to  Heaven,  but  what  unfandified  Minds  may  have  and 
will  have  concerning  many  at  the  Day  of  Judgment; 
fo  God  can  if  he  pleafes,  extraordinarily  and  immedi- 
ately fuggefl  this  to,  and  imprefs  it  upon  an  unfan6lified 
Mind  now  :  There  is  no  Principle  wanting  in  an  unfanc- 
tified  Mind,  to  make  it  capable  of  fuch  a  Suggeflion  or 
Impreflion;  nor  is  there  any  Thing  in  them  to  exclude, 
or  necefiarily  to  prevent  fuch  a  Suggeflion. 

And  if  thefe  Suggeilions  of  fecret  Fa6ts  be  attended 
with  "Texts  of  Scripture^  immediately  and  extraordinarily- 
brought  to  Mind,  about  fome  other  Fa6ls  that  feem  in 
fome  Refpe(5ls  fimilar,  that  don't  make  the  Operation  to 
be  of  a  fpiritual  and  divine  Nature.  For  that  Suggeftion 
of  Words  of  Scripture  is  no  more  divine,  than  the 
Suggeflion  of  the  Fa6ls  themfelves-,  as  has  been  juft 
nov/  demonftrated :  And  two  Effects  together,  which 
are  neither  of  them  fpiritual,  can't  make  up  one  complex 
Effed:,  that  is  fpiritual. 

Hence  it  follows,  from  what  has  been  already  fhewn, 
and  often  repeated,  that  thofe  Afte6lions  which  are  pro- 
perly founded  on  fuch  immediate  Suggeflions,  or  fup- 
pofed  Suggeflions  of  fecret  Fad:s,  are  not  gracious 
Affedions.  Not  but  that  it  is  pofTible  that  fuch  Sugge- 
flions may  he  the  Occaftoft^  or  accidental  Caiife  of  gracious 
Affections;  for  fo  may  a  Miflake  and  Delufion-,  but  it 
is  never  properly  the  Foundation  of  gracious  AffeClions : 
For  gracious  Affe6lions,  as  has  been  fhewn,  are  all  the 
Effe<5ls  of  an  Influence  and  Operation  which  is  fpiritual, 
fupernaturai,  and  divine.  But  there  are  many  Affec- 
tions, and  high  Affedions,  which  fome  have,  that  have 

M  2  fuch 


lyt  The  frjl  Sign  Part  IIL 

fuch  Kind  of  Suggeftions  or  Revelations  for  their  very 
Foundation:  They  look  upon  thefe  as  fpiritual  Difco- 
veries-,  which  is  a  grofs  Deluiion-,  and  this  Delufion  is 
truly  the  Spring  whence  their  AfFedions  flow. 

Here  it  may  be  proper  to  obfervc,  that  'tis  exceeding 
manifeft  from  what   has  been   faid,  that  what  many 
Perfons  caU  the  Witnefs  of  the  Spirit^    that  they  are  the 
Children  of  God,  has  nothing  in  it  fpiritual  and  divine-, 
and  confequently  that  the  Affedions  built  upon  it,  are 
vain  and  delufive.     That  which  many  call  the  Witnefs 
of  the  spirit,  is  no  other  than  an  immediate  Suggeftion 
and  Impreflion  of  that  Fad,  otherwife  fecrct,  that  they 
are  converted,  or  made  the  Children  of  God,  and  fa 
that  their  Sins   are  pardoned,  and  that  God  has  given 
them  a  Title  to  Heaven.     This  Kind  of  Knowledge, 
viz.  Knowing  that  a  certain  Ferfon  is  converted,  and 
delivered  from   Hell,  and  entitled   to   Heaven,  is  no 
divine  Sort  of  Knowledge  in  itfelf.     This  Sort  of  Fa6t, 
is  not  that  which  requires  any  higher  or  more  divine 
jCind  of  Suggeftion,  in  order  to  imprefs  it  on  the  Mind, 
than  any  other  Fad  v/hich  Balaam  had  imprefs'd  on  his 
Mind.     It  requires  no  higher  Sort  of  Idea  or  Senfation, 
for  a  Man  to  have  the  Apprehenfion  of  his  own  Con- 
verlion  imprefs'd  upon  him,  than  to  have  the  Apprehen- 
fion of  his  Neighbour's  Converfion,  in  like  Manner, 
imprefs'd:  :  But  God,  iff  he  pleafed,  might  imprefs  the 
Knowledge  of  this  Fadl,  that  he  had  forgiven  his  Neigh- 
bour's Sins,  and  given  him  a  Title  to  Heaven,  as  well 
as  any  other  Fa6l,  without  any  Communication  of  his 
Holinefs :  The  Excellency  and  Importance  of  the  Fad» 
don't  at  all  hinder  a  natural  Man's  Mind  being  fufcep- 
tible  of  an  im.mediate  Suggeftion  and  Impreflion  of  it. 
Balaam   had  as  excellent,  and  important,  and  glorious 
Fads  as  this,  immediately  imprefs'd  on  his  Mind,  with- 
out any  gracious  Influence  ^  as  particularly,  the  coming 
of  Chrift,  and  his  fetting  up  his  glorious  Kingdom,  and 
the  BlelTednefs  of  the  fpiritual   Ifrael  in  his  peculiar 
Favour,  and  their  Happincfs  living  and  dying.     Yei 

Ahmekch 


Part  II L  of  graaous  Affe^liom^  173 

Ahimelechy  King  of  the  Philiflincs,  had  God's   fpeciai 

Favour  to  a  particular  Perlbn,  even  Ahrahaniy  revealed 

to  him,  Gen,  xx.  6,  7.     So  it  feems  that  he  reveal'd  to 

Lahan  his  fpeciai  Favour  to  'Jacoh^  fee  Qen,  xxxi.  24, 

and  FfaL  cv.  15.     And  if  a  truly   good   Man   fhould 

have  an  immediate  Revelation  or  Suggeftion  from  God, 

after  the  like  Manner,  concerning  his  Favour  to  his 

Neighbour,  or  himfelf ;  it  would  be  no  higher  Kind  of 

Influence;  \%  would  be  no  more  than  a  common  Sort  of 

Influence  of  God's  Spirit;  as   the  Gift  of  Prophecy, 

and  all   Revelation    by   immediate  Suggeftion  is-,  fee 

I  Cor.  xiii.  2.     And  though  it  be  true,  that  it  is  not 

poflible,   that  a  natural  Man  lliould  have  that  indivi- 

aual  Suggeftion  from  the  Spirit  of  God.  tlxat  he  is  con- 

Terted,  becaufeit  is  not  true;  yet  that  don't  arife  from 

the  Mature  of  the  Influence,  or  becaufe  that  Kind  of 

Influence  which  fuggefts  fuch  excellent  Fads,  is  too  high 

for  him  to  be  the  Subjed  of;  but  purely  from  the  Defed 

of  aFad  toberevealed.  The  Influence  which  immediately 

fuggefts  this  Fa6l,  when  it  is  true,  is  of  no  different  Kind 

from  that  which  immediately  fuggefts  other  true  Fadls : 

And  fo  the  Kind  and  Nature  of  the  Influence,  is  not 

above  what  is  common  to  natural  Men,  with  good  Men. 

But  this  is  a  mean  ignoble  Notion  of  the   Witnefs  of 

the  Spirit  of  God  given  to  his  dear  Children,  to  fup~ 

pofe  that  there  is  nothing  in  the  Kind  and  Nature  of  that 

Influence  of  the  Spirit  of  God,  in  imparting  the  high 

and    glorious  Benefit  but  what  is  common  to  natural 

Men,  or  which  Men  are  capable  of,  and  be  in  the  mean 

Time  altogether  unfandifled,  and  the  Children  of  Hell; 

and  that  therefore  the  Benefit  or  Gift  itfelf  has  nothing 

of  the  holy  Nature  of  the  Spirit  of  God  in  it,  nothing 

of  a  vital  Communication  of  that  Spirit.     This  Notion 

greatly  debafes   that  high  and  moft   exalted  Kind  of 

Influence  and  Operation  of  the  Spirit,  which  there  is  in 

the  triie  Witnefs  of  the  Spirit,*     That  which  is  called 

______^ the 

*  The  late  venerable  Ztsddard  in   his  younger  Time,  falling  in 
with  the  Opinion  of  feme  others,  received  this  Notion  of  the  Witnefs 

of 


J 74  '-^^^  fi^fi  ^^S^  Part  III. 

the  JFitnefs  of  the  Spirit^  Rom.  vlii.  is  eifewhere  in  the 
new  Teftament,  called  the  Seal  of  the  Spirit^  2  Cor.  i. 
22.  Eph.  i.  13,  and  iv.  13.  alluding  to  the  Seal  of 
Princes,  annexed  to  the  Inftrument,  by  which  they 
advanced  any  of  their  Subje6ls  to  fome  high  Honour 
and  Dignity,  or  peculiar  Privilege  in  the  Kingdom,  as 
a  Token  of  their  fpecial  Favour.  Which  is  an  Evidence 
that  the  Influence  of  the  Spirit  of  the  Prince  of  Princes, 
in  fealing  his  Favourites,  is  far  from  being  of  a  common 
Kind;  and  that  there  is  no  EfFe6l  of  God's  Spirit  what- 
foever,  which  is  in  its  Nature  more  divine;  nothing 
more  holy,  peculiar,  inimitable  and  diftinguiihing  of 
Divinity;  as  nothing  is  more  Royal  than  the  Royal 
Seal ;  nothing  more  facrcd,  that  belongs  to  a  Prince, 
and  more  peculiarly  denoting  what  belongs  to  him;  it 
being  the  very  End  and  Defign  of  it,  to  be  the  rnofl: 
peculiar  Stamp  and  Confirmation  of  the  Royal  Aiitho- 
rity,  and  great  Note  of  Diftin6lion,  whereby  that  which 
proceeds  from  the  King,  or  belongs  to  him,  may  be 
known  from  every  Thing  elfe,  And  therefore  undoubt- 
edly 

of  the  Spirit,  by  way  of  immadiate  Suggeftion  ;  but  in  the  latter 
Part  of  his  Life,  when  he  had  more  thoroughly  weighed  Things,  and 
had  more  Experience,  he  entirely  rejedled  it ;  as  appears  by  his 
Treatife  of  the  Nature  of  faving  Converfion,  p.  84.  **  The  Spirit 
**  of  God  doth  not  teftify  to  particular  Perfons,  that  they  are  godly. 
**  Some  think  that  the  Spirit  of  God  doth  teftify  it  to  fome  ;  and  they 
*'  ground  it  on  Rom.  8.  16.  The  Spirit  it/elf  beareth  Witnefs  <njoith  our, 
*'  Spirit,  that  nve  are  the  Children  of  God.  They  think  the  Spirit  re- 
*'  veals  it  by  giving  an  inward  Teftimony  to  it ;  and  fome  godly 
**  Men  think  they  have  had  Experience  of  it  ;  But  they  may  eafily 
•'miftake;  when  the  Spirit  of  God  doth  eminently  ftir  up  a  Spirit 
**  of  Faith,  and  fheds  abroad  the  Love  of  God  in  the  Heart,  it  is 
"  eafy  to  miftake  it  for  a  Teftimony.  And  that  is  not  the  Meaning 
*'  of  Paul's  Words.  The  Spirit  reveals  Things  to  us,  by  opening 
**  our  Eyes  to  fee  what  is  revealed  in  the  Word  ;  but  the  Spirit  doth 
*'  not  reveal  new  Truths,  not  revealed  in  the  Word.  The  Spirit 
**  difcovers  the  Grace  of  God  in  Chrift,  and  thereby  draws  forth 
**  fpecial  Aftings  of  Faith  and  Love,  which  are  evidential ;  but  it 
**  doth  not  work  in  Way  of  Teftimony.  If  God  do  but  help  us  to 
"  receive  the  Revelations  in  the  Word,  we  ihall  have  Comfort 
<*  enough  without  new  Revelations.'* 


Part  III,  of  graciom  Affe6ltons,  vj^ 

cdly  the  Seal  of  the  great  King  of  Heaven  and  Earth 
enftamped  on  the  Heart,  is  fomething  high  and  holy  in 
its  own  Nature  •,  fome  excellent  Communication  from 
the  infinite  Fountain  of  divine  Beauty  and  Glory ;  and 
not  meerly  a  making  known  alecretFad  by  Revelation 
or  Suggeflion  \  which  is  a  Sort  of  Influence  of   the 
Spirit  of  God,  that  the  Children  of  the   Devil  have 
often  been  the  Subjeds  of.     The  Seal  of  the  Spirit  is  a 
Kind  of  Effed  of  the  Spirit  of  God   on  the   Heart, 
which  natural  Men,  while  fuch,  are  fo  far  from  a  Capa- 
city of  being  the  Subjects  of,  that  they  can  have  no 
Manner  of  Notion  or  Idea  of  it  •,  agreeable  to  Rev.  ii. 
17.  ^0  him  that  o^^ercometh^  will  I  give  to  eat   of  the 
hidden  Manna  \  and  I  will  give  him  a  white  St  one  ^  and 
in  the  Stone  a  new  Name  written^  which  no  Man  knowetb^ 
faving  he  that  receiveth  it.     There  is  all  R  eafon  to  fup- 
pofe  that  what  is  here  fpoken  of,  is  the  fame  Mark, 
Evidence,  or  blefTed  Token  of  fpecial  Favour,  which 
is  elfe  where  called  the  Seal  of  the  Spirit. 

What  has  mifled  many  in  their  Notion  of  that  Influ- 
,ence  of  the  Spirit  of  God  we  are  fpeaking  of,  is  the 
Word  Witness,  it's  being  called  the  Witnefs  of  the 
Spirit.     Hence  they  have  taken  it,  not  to  be  any  Effed 
pr  Work  of  thje  Spirit  upon  the  Heart,  giving  Evidence 
from  whence  Men  may  argue  that  they  are  the  Children 
of  God;  but  an  inward  immediate  Suggeftion,  as  tho' 
God  inwardly  fpoke  to  the  Man,  and  teilified   to  him, 
and  told  him  that  he  was  his  Child,  by  aKind  of  a  fecret. 
Voice,  or  ImprefTion :   Not  obferving  the  Manner  in 
which  the  Word  Witnefs ^  or  Tejlimony^   is  often  ufed  in 
tht  New  Teflament ;  where  fuch  Terms  often   fignify, 
not  only  a  meer  declaring  and  afferting  a  Thing  to  be 
true,  but  holding  forth  Evidence  from  whence  a  Thing 
jnay  be  argued  and  proved  to  be  true.    Thus,  Heb,  ii.  4, 
God  is   faid  to  bear  Witnefs,,  with  Signs  and  Wonders^ 
anddiverfe  Miracles^  and  Gifts  of  the  Holy  Chofi,     Now 
thefe  Miracles,  here  Ipoken  of,  are  called  God's   Wit- 
nefs, not  becaufe  they  are  of  the  Nature  ©f  Aflertionsp 

but 


176  The  firft  Sign  Part  IIL 

but  Evidences  and  Proofs.  So  Adls  xiv.  3.  Long  I'ime 
therefore^  abode  they  /peaking  boldly  in  the  Lord^  which 
gave  'Tejlimony  unto  the  Word  of  hij  Grace  •,  and  granted 
Signs  and  Wonders  to  be  done  by  their  Hands.  And  John 
vi.  36.  But  Ihave  greater  Witnefs  than  that  of  John;  for 
the  Works  which  the  Father  hath  given  me  to  finifh^  the 
fame  Works  that  I  do^  bear  Witnefs  of  me,  that  the 
Father  hath  fent  me.  Again,  Chap.  x.  25.  ^he  Works 
that  I  do  in  my  Father"* s  Name^  they  bear  Witnefs  of  me. 
So  the  Water  and  the  Blood  are  faid  to  bear  Witneft, 
I  John  V.  8.  Not  that  they  fpake  or  afferted  any  Thing, 
but  they  were  Proofs  and  Evidences.  So  God's  Works 
of  Providence,  in  the  Rain  and  fruitful  Seafons,  are 
fpoken  of  as  WitnefTes  of  God's  Being  and  Goodnefs, 
f.  e.  They  were  Evidences  of  thefe  Things.  And  when 
the  Scripture  fpeaks  of  the  Seal  oi  the  Spirit,  it  is  an 
Expreffion  which  properly  denotes,  not  an  immediate 
Voice  or  Suggellion,  but  fome  Work  or  Effed  of  the 
Spirit,  that  is  left  as  a  divine  Mark  upon  the  Soul,  to 
be  an  Evidence,  by  which  God's  Children  might  be 
known.  The  Seals  of  Princes  were  the  diftinguifhing 
Marks  of  Princes:  And  thus  God's  Seal  is  fpoken  of 
as  God's  Mark,  Rev.  vii.  3.  Hurt  not  the  Earthy  neither 
the  Sea^  or  the  "Trees ^  'till  we  have  fealed  the  Servants  of 
cur  God  in  their  Foreheads-^  together  with  Ezek.  ix.  4. 
Set  a  Mark  upon  the  Foreheads  of  the  Men  that  ftgh  and 
cry  for  all  the  Abominations  that  are  done  in  the  Midft 
thereof  When  God  fets  his  Seal  on  a  Man's  Heart  by 
his  Spirit,  there  is  fome  holy  Stamp,  fome  Image  im- 
prefs'd  and  left  upon  the  Heart  by  the  Spirit,  as  by  the 
Seal  upon  the  Wax.  And  this  holy  Stamp,  or  imprefs'd 
Image,  exhibiting  clear  Evidence  to  the  Confcience, 
that  the  Subje6t  of  it  is  the  Child  of  God,  is  the  very 
Thmg  which  In  Scripture  is  called  the  Seal  of  the  Spirit^ 
and  the  Witnefs^  or  Evidence  of  the  Spirit.  And  this 
Image  inftamp'd  by  the  Spirit  on  God's  Children's; 
Hearts,  is  his  own  Image:  That  is  the  Evidence  by 
which  they  are  known  to  be  God's  Children,  that  they 

have 


Part  III.  of  gracious  Affediiom.  lyj 

have  the  Image  of  their  Father  ftamp'd  upon  their 
Hearts  by  the  Spirit  of  Adoption.  Seals  anciently  had 
engraven  on  them  two  Things,  viz.  The  Image  and 
the  Name  of  thp  Perfon  whofe  Seal  it  was.  Therefore 
when  Chrift  fays  to  his  Spoufe,  Cant.  viii.  6.  ^S"^^  me  as  c 
Seal  upon  thine  Hearty  as  a  Seal  upon  thine  Arm ;  it  is  as 
much  as  to  fay.  Let  my  Name  and  Image  remain  imp  reft 
there.  The  Seals  of  Princes  \yere  wont  to  bear  their 
Image  •,  fo  that  what  they  fet  their  Seal  and  Royal  Mark 
upon,  had  their  Image  left  on  it.  It  was  the  Manner 
of  Princes  of  old  to  have  their  Image  engraven  on  their 
Jewels  and  precious  Stones;  and  the  Image  of  Auguftus 
engraven  on  a  precious  Stone,  was  ufed  as  the  Seal  of 
the  Roman  Emperors,  in  Chrift's  and  the  Apoftle^ 
Times.*  And  the  Saints  are  the  Jewels  of  Jefus  Chrifl^ 
the  great  Potentate,  who  has  the  PolTellion  of  the  ¥.m- 
pire  of  the  Univerfe :  And  thefe  Jewels  have  his  Image 
enftamped  upon  them,  by  his  Royal  Signet,  which  is 
the  Holy  Spirit.  And  this  is  undoubtedly  what  the 
Scripture  means  by  the  Seal  of  the  Spirit;  efpecially 
when  it  is  enftamped  in  fo  fair  and  clear  a  Manner,  as  to 
be  plain  to  the  Eye  of  Confcience-,  which  is  what  the 
Scripture  calls  our  Spirit.  This  is,  truly  an  EfFe6t  that 
is  fpiritudy  fupernaturak  and  divine.  This  is,  in  itfelf, 
of  a  holy  Nature,  being  a  Communication  of  the  divine 
Nature  and  Beauty.  That  Kind  of  Influence  of  the 
Spirit  which  gives  and  leaves  this  Stamp  upon  the  Hearty 
is  fuch  that  no  natural  Man  can  be  the  Subjed  of  any 
Thing  of  the  like  Nature  with  it.  This  is  the  higheit 
Sort  of  Witnefs  of  the  Spirit,  which  it  is  pofTiblc  the 
Soul  Ihould  be  the  Subjed:  of:  If  there  were  any  fuch 
Thing  as  a  Witnefs  of  the  Spirit  by  immediate  Suggef- 
tion  or  Revelation,  this  would  be  vaftly  more  noble  and 
excellent,  and  as  much  above  it  as  the  Heaven  is  above 
the  Earth.  This  the  Devil  cannot  imitate:  As.  to  an 
inward  Suggeftion  of  the  Spirit  of  God,  by  a  Kind  of 

fecret 

-■  •      I      r  II  I  -I     ■  - 

*  See  C^tf/w^i-r/s  Didionary,  under  the  Word  Engraving. 


178  The  frji  Sign  Part  III. 

fecret  Voice  fpeaking,  and  immediately  afTerting  and 
revealing  a  Fa(St,  he  can  do  that  which  is  a  Thoufand 
Times  fo  like  to  this,  as  he  can  to  that  holy  and  divine 
Effect,  or  Work  of  the  Spirit  of  God,  which  has  been 
now  fpoken  of.* 

Another 


*  Mr.  Shepard   is  abundant  in  militating  againrt:  the  Notion  of 
Men's  knowing  their  good  Eilate  by  an  immediate  Witnefs  of  the 
Spirit,  without  judging  by  any  EffeA  ox  Work  of  the  Spirit  wrought 
on  the  Heart,  as  an  Evidence  and  Proof  that  Perfons  are  the  Child- 
ren' of  God.     Parab.  Part  I.  p»    13./J..    "  Knonving  your  Eledion  of 
"  God.     How  fo  ?  Immediately:  Some  Divines  think  Angels  Yce  it 
**  not  fo,  and  that  it  is  peculiar  to  God  fo    to  do;  but  mediately; 
^*  for  our  Word  came  in  PoiveVf  and  in  much  AJfurancey  to  make  yoj* 
**  enlar2;cd  for  God,    to  turn  you   from  Idols  unto  God,  l£c — ". 
i^gain  in  the  fame  Page  **  It  is  Heaven  to  cleave  to  him  in  every 
*'  Command  ;  it  is  Death  to  depart  from  any  Command.     Hereby 
■*  knonjo  ive  that  tve  are  in  him.     If  it  were  polfible  to  alk  of  the  An- 
**  gels,  how  they  know  they  are  not  Devils,  they  would  anfwer,  the 
**  Lord's  Will  is  ours.     So  here,  how  do  you  know  you  have  not 
**  the  Nature  of  Devils,  and  fo  in  a  State  of  Devils,  bound  there 
**  'till  the  Judgment  of  the  great  Day  ?  Becaufe  God  hath  changed 
*'  our  vile  Natures,  and  made  our  Wills  like  unto  his  glorious  Will". 
And  p.  135.  ♦'  The  Major  is  the  Word,  the  Minor  Experience,  and 
**  the  Conclufion  the  Lord's  Spirit's  Work,  quickening  your  Spirits 
**  to  it.   ,  Now,  fay  feme,  how  do  you  know  this?  Thus  you  may 
**  be  miftaken ;  for  many  have  been  deceived  thus.     Grant  that ; 
**  and  fhall  a  Qhild  not  take  Bread  when  it  js  given  him,  though 
'*  Dogs  fnatch  at  it".     And  p.  137.  "  If  you  look  to  a  Spirit  with- 
**  out  a  Work,  whilil  yoa  do  feek  Confolation,  you  cannot  avoid 
**  the  Condemnation  of  the  Word.     You  fay  the  Spirit  has  fpoken 
**  Peace  to  you  ;  but  do  yoii  love  Chirft  ?  I  look  not  to  that ;  but  to 
*'  the  Spirit.     Whv,  the   Word  faith,  He  that  loves  him  noty  let  him 
**  he  Anathema,     So,  is  the  League  between  your  Sins  and  your  Souls 
<*  broken  ?  Anfw.  I  look  not  to  that.     Why,  John  faith,  He  that 
*'  commit teth  Sin  is  of  the  DeviL     Are  you  new  Creatures  ?  I  look  not; 
**  to  that.    Why,  the  Word  faith,  unlefs you  he  born  again,  you  can- 
**  not  enter  into  the  Kingdom  of  God".     Page  176,   177.  "A  Man 
**  faith,  I  have  Chrift;  and  {o  have  not  they.     \  afk,  where  is  the 
**  Spirit?  You  have  the  Deed;  where  is  the  Seal?  You  have  the 
**  Teftator ;  where  is  the  Executor  ?  The  Spirit  in  you  ?  Yes,  I  have 
*'  it ;  it  has  witneffed  Chrift  is  mine.     Anfw.  It  has  witneffed;  but 
'*  what  has  it  wrought  ?  Where  is  the  Power  of  his  Death,  killing  thy 
*'  Lulls  ?  Where  is  the  Life  of  the  Spirit  of  Jefus  in  you  ?  Where 
^*  is  the  Oil  in  your  Veffel  ?  Truly  I  look  for  the  Bridegroom  ;  but 
*'  I  regard  not  that ;  neither,  arc  others   to  regard  it,  in  Way  of 

**  Evidence. 


Part  III,  of  gracious  JlffeBions.  179 

Another  Thing  which  is  a  full  Proof  that  the  Seal  of 
the  Spirit  is  no  Revelation  of  any  Fad   by  immediate 

Suggeflion, 


**  Evidence.  Then  I  fay  tlie  chief  Evidence  is  deftroyed  in  the 
*<  Churches.  I  have  known  many  that  have  had  Aflurances ;  yet 
*'  never  faw  them  prove  right,  'till  it  vvitnefied  this  was  here.  What 
**  fhould  be  the  Caufes  of  thisj  and  that  Men  Ihould  make  Blullers 
?*  in  the  Churches  bccaufe  of  this,  as  though  it  vva^s  building  on 
^'  Works  ?  In  feveral  Men  they  are  feveral.  i.  An  Aptnefs  to  out- 
<*  run  the  Truth,  and  to  fall  from  one  Extream  to  another—.  2. 
."  The  Apoilacy  of  eminent  Profeflbrs,  v,'ho  have  been  deceived  in 
*5  their  evidencing  thus.—  3.  Corrupt  Experience. —  4.  A  Pleart 
**  that  never  felt  the  Bitternefs  and  Bondage  of.  Sin,  as  the  greatert 
*'  Evil".  Page  215,  216.  *'  The  Peace,  and  Joy,  and  Affurancc 
*5  of  that  Glory,  which  Eye  never  faw,  in  the  Saints,  'tis  from  the 
'«  Witnefs  of  the  Spirit  of  Glory ;  not  only  becaufe  that  God  is 
**  their  God,  but  becaufe  they  are  his  People.  'Tis  I  fay  from  the 
**  Witnefs  of  God  in  his  Word;  not  from  themfclves,  nor  from  Man 
"  only,  that  they  approve  me ;  nor  from  Dreams,  and  diabolical 
f  Breathings ;  but  from  the  Spirit  of  God  ;  he  brings  Tidings  of 
**  it ;  and  from  fuch  a  Spirit  (that  you  may  know  it)  that  not  only 
**  Ihews  you  God  is  your  God,  and  fo  you  rejoice,  becaufe  of  this  ;  for 
"  thus  'tis  with  many  a  carnal  Heart,  and  he  hath  Peace,  being  in 
**  Horror,  from  this,  the  Lord  lo^es  me ;  but  he  makes  you  to  re- 
f  *  joice,  becaufe  you  are  the  Lord's  People,  becaufe  he  hath  chang- 
'*  ed  your  Heart :  Now  the  Peace  is  found,  and  Joy  is  right :  And 
**  here  I  would  try  the  Peace  of  any  Man".  Part  II.  p.  168.  169. 
**  All  the  Heirs  of  the  Promifes,  as  Heirs  that  have  Legacies  left 
"  them,  they  go  to  the  Will  of  the  deceafed  Father;  and  that  com- 
**  forts,  that  they  hold  to,  that  is  fure ;  fuch  an  one  fhall  have  it,  if 
"  his  Name  be  there.  But  if  one  Ihall  fay,  fuch  a  one  hath  promifed 
**  me  fuch  Lands ;  is  it  in  his  Will  ?  No  ;  but  fmce  he  died,  as  I 
*'  was  taking  a  Pipe,  he  came  to  me  :  Oh  be  not  deceived !". 

Again  in  his  Sound  Belie-ueff  there  is  a  long  Difcourfe  of  San6lifi- 
cation  as  the  chief  Evidence  of  Juftification,  from  p.  221,  for  many 

Pages  following,  I  fliall  tranfcribe  but  a  very  fmall  Part  of  it. 

**  Tell  me,  how  you  v/ill  know  that  you  are  juftified.  You  will  fay, 
*'  by  the  Tellimony  of  the  Spirit,  And  cannot  the  fame  Spirit  fhine 
**  upon  your  Graces,  and  witnefs  that  you  are  fanftified,  as  well  ?  i 
**  John'w.  1 3.  24.  I  Cor.  ii.  12.  Can  the  Spirit  make  the  one  clear 
**  to  you,  and  not  the  other  ?  Oh  Beloved,  it  is  a  fad  Thing,  to  hear 
**  fuch  Queftions  and  fuch  cold  Anfwers  alfo,  that  San£lificatIon  pof- 
**  fibly  may  be  an  Evidence.  May  be !  Is  it  not  certain  ?  AfTuredlv 
**  to  deny  it,  is  as  bad  as  to  affirm  that  God's  own  Promifes  of  Fa- 
**  vour  are  not  true  Evidences  thereof,  and  confequently  that  they 
*'  are  Lies  and  Uniruths"„ 

Mr. 


j8o  The  Jirjl  Sign  Part  III 

Suggeftlon,  but  is  Grace  itfelf  in  the  Soul,  Is  that  the 
Seal  of  the  Spirit  is  called  the  Earneft  of  the  Spirit^  in 
the  Scripture.  'Tis  very  plain,  that  the  Seal  of  the 
Spirit  is  the  fame  Thing  with  the  Earneft  of  the  Spirit* 
by  2  Cor.  i.  22,  Who  hath  alfo  fealedUs^  and givjen  the 
Earneft  of  ths  Spirit  in  our  Hearts,     And  Eph.  i.  13,  14. 

In 


Mr.  Tlavel  alfo  mucli  oppofes  this  Notion  of  the  Witnefs  of  the 
Spirit  by  immediate  Revelation.    Sacramental  Meditations,  Med.  4, 
foeaking  of  the  Sealing  of  the  Spirit,  he  fays,  **  In  Scaling  the  Ber 
«t  licve;-,  he  doth  not  make  ufe  of  an  audible  Voice,  nor  the  Mini- 
«'  dry  of  Angels,  nor  immediate  and  extraordinary  Revelations ;  but  1 
**  he  makes  ufe  of  his  own   Graces,  implanted  in  our  Hearts,  and 
*'■  his  own  Promifes,  written  in  the  Scripture:  And  in  this  Method, 
«*  he  ufually  brings  the  doubting  trembling  Heart  of  a  Believer  to  1 
*' Reft  and  Comfort."     Again,  Ihid.  "  Affurance  is  produced  in  ouri 
♦*  Souls  by  the  reflexive  A6ls  of  Faith:  The  Spirit  helps  us  to  reflect  I 
**  upon  w^iat  hath  been  done  by  him  formerly  upon  our  Hearts;  hnehy\ 
*'  njjf.  knonjo  that  we  knew  hi?^^   I  John  ii.  3.  To  know  that  we  know> 
'•*  is  a  reflex  Ad.    Now  it  is  impoillble  there  fhould  be  a  reflex,  before: 
**  there  hatli  been  a  diredl  A<ft.     No  Man  can  have  the  Evidence  of; 
**  his  Faith,  before  the  Habit  is  infufed,  and  the  vital  Adl  performM. 
*•  The  Objeil  Matter,  to  which  the  Spirit  feals,  is  his  own  fanflifyingj 
**  Operation."     Afterwards,  Ihid.  he  fays,  "  Immediate  Ways  of  thci 
*^  Spirit's  Staling  are  ceafed.     No  Man  m^y  pow  expet^,  by  any  new 
*' Revelation,  or  Sign  from  Heaven,  by  any  Voice,  or  extraordinary; 
•**  Inlpiration,  to  have  his  Salvation  fealcd;  but  mull  cxpcft  that 
■"  Mercy  in  God's  ordinary  Way  and  Method,  fearching  the  Scrip- 
'*  tures,  examining  our  own  Hearts,  and  waiting  on  the  Lord  in 
*'  Prayer.     The  learned  Gerfen  gives  an  Infl:ance  of  one  that  had  beeni 
**  long  upon  the  Borders  of  Defpair,  and  at  laft  fweetly  aflured  and 
*^  fettled:  He  anfwered,  Non  ex  no<va  aliqua  Re'velatio^e  ',  not  by  any 
I*  new  Revelation,  but  by  fHbjefting  my  Underftanding  to,  and  com- 
**  paring  my  Heart  with  the  written  Word.     And  Mr.  Roberts y  in  his 
<'  Treatife  of  the  Conjenants,  fpeaks  of  another,  that  fo  vehemently 
«*  panted  after  the  dealings  and  Aflurance  of  the  Love  of  God  to  his 
**  Soul,  that  for  a  long  Time  he  earneitly  defired  fome  Voice  fronu 
*'  Heaven ;  and  fometimes,  walking  in  the  folitary  Fields,  earneftly 
«*  deflred  ibme  miraculous  Voice  froni  the  Trees   or  Stones  there. 
**  This  was  denied  him  ;  but  in  Time,  a  better  was  aiforded,  in  a 
*Mcriptural  Way."     Again,  Ibid.     **This  Method  of  Sealing,  is 
♦«  beyond  ail  other  Methods  in  the  World.     For  in  miraculous  Voices" 
**  and  Infpirations,  'tis  pofTible  there  may  fubejfe  falfum^  be  found 
"fome  Cheat,  or  Impofturesof  theDevil;  but  the  Spirit's   Witnefj; 
'« in  the  Heart,  fuiuble  to  the  Revelation  in  the  Scripture,  cannot; 
•*  deceive  us." 


Part.  III.  cf  gracious  JffeMknu  \%i 

In  ivhom^  after  that  ye  believed^  ye  iscert  feakd  -with  that 
hcly  Sprit  of  Prcmife%  'which  is  the  Earneft  of  our  Inhe- 
ritance^ until  the  Redemption  of  the  furchafed  Pojfefjton, 
unto  the  Praife  of  his  Glory,  Now  the  Earneft  is  Part  of 
the  Money  agreed  for,  given  in  Hand,  as  a  Token  of 
the  Whole,  to  be  paid  in  due  Time;  a  Part  of  the  pro- 
mifed  Inheritance,  granted  now,  in  Token  of  full  Pof- 
fefiion  of  the  Whole  hereafter.  But  furely  that  Kind  of 
Communication  of  the  Spirit  of  God,  which  is  of  the 
Nature  of  eternal  Glory,  is  the  higheft  and  moft  excel- 
lent Kind  of  Communication,  fomething  that  is  in  its 
own  Nature  fpirltual,  holy  and  divine,  and  far  from  any 
Thing  that  is  common;  and  therefore  high  above  any 
Thing  of  the  Nature  of  Infpiration,  or  Revelation  of 
hidden  Fads  by  Suggeftion  of  the  Spirit  of  God,  i^^hich 
many  natural  Men  have  had,  W^hat  is  the  Earneft  and 
Beginning  of  Glory,  but  Grace  itfelf,  cfpecially  in  the 
more  lively  and  clear  Exercifes  of  it  ?  'Tis  not  Prophecy, 
nor  Tongues,  nor  Knowledge,  but  that  more  excellent 
divine  Thing,  Charity  that  never  failethy  which  is  a 
Prelibation  and  Beginning  of  the  Light,,  Sweetncls, 
and  BleiTednefs  of  Heaven,  that  World  of  Love  or 
Charity.  'Tis  Grace  that  is  the  Seed  of  Glory,  and 
Dawning  of  Glory  in  the  Heart,  arid  therefore  'tis 
Grace  that  is  the  Earneft  of  the  future  Inheritance. 
What  is  it  that  is  the  Beginning  or  Earneft  of  eternal 
Life  in  the  Soul,  but  fpiritual  Life  ?  And  what  is  that 
but  Grace  ?  The  Inheritance  that^thrift  has  purchafed 
for  the  Elefb,  is  the  Spirit  of  God ;  not  in  any  extraor- 
dinary Gifts,  but  in  his  vital  Indwelling  in  the  Heart, 
exerting  and  communicating  himfelf  there,  in  his  own 
proper,  holy  or  divine  Nature :  And  this  is  the  Sum 
Total  of  the  Inheritance  that  Chrift  purchafed  for  the 
Eled.  For  fo  are  Things  conftituted  in  the  Affair  of 
our  Redemption,  that  the  Father  provides  the  Saviour, 
or  Purchafer,  and  the  Purchafe  is  made  ofhim;  and  the 
Son  is  the  Purchafer  and  the  Price;  and  the  Holy  Spirit 
is  the  great  BlefTing  or  Inheritance  purchafed,  as  is  inti- 
mated 


1 82  The  fir/l  Sig7i  Part  III 

mated  GaLnx.  13,  14.  and  hence  the  Spirit  is  often 
Ipoken  of  as  the  Sum  of  the  Bleffings  promifed  in  the 
Gofpel,  Luke  xKiy.  49.  A^su  4,  and  Chap.  ii.  38,  39. 
GW.  iii.  14.  Eph.'u  13.  This  Inheritance  was  the  grand 
Legacy  which  Chrift  left  his  Difciples  and  Church,  in 
his  laft  Will  and  Teilament;  Johji  Chap.  xiv.  and  xVi 
and  xvi.  This  is  the  Sum  of  the  BlelTings  of  eternal 
Life,  which  fhall  be  given  in  Heaven.  (Compare  John 
vii.  37,  '^%'i  39.  and  John  iv.  14,  with  Rev.  xxi.  6, 
and  xxii.  i,  17.)  'Tis  through  the  vital  Communications 
and  Indwelling  of  the  Spirit,  that  the  Saints  have  all 
their  Light,  Life,  Holinefs,  Beauty  and  Joy  in  Heaven : 
And  'tis  through  the  vital  Communications  and  In- 
dwelling of  the  fame  Spirit,  that  the  Saints  have  all 
their  Light,  Life,  Holinefs,  Beauty,  and  Comfort  on 
Earth-,  but  only  communicated  in  lefs  Meafure.  And 
this  vital  Indwelling  of  the  Spirit  in  the  Saints,  in  this 
leis  Meafure  and  fmall  Beginning,  is  the  Earnejl  of  the 
Sphity  the  Earneft  of  the  future  Inheritance^  and  the 
frjl  Fruits  of  the  Spirit,  as  the  Apoftle  calls  it,  Rom, 
viii.  22,  where,  by  the  frjl  Fruits  of  the  Spirit,  the 
Apoftle  undoubtedly  means  the  fame  vital  gracious 
Principle,  that  he  fpeaks  of  in  all  the  preceeding  Part 
of  the  Chapter,  which  he  calls  Spirit,  and  fets  in  Oppo- 
fition  to  Flefh  or  Corruption.  Therefore  this  Earneft 
of  the  Spirit,  and  firft  Fruits  of  the  Spirit,  which  has 
been  fhewn  to  be  the  fame  with  the  Seal  of  the  Spirit, 
is  the  vital,  gracious,  fandlifying  Communication  and 
Influence  of  the  Spirit,  and  not  any  immediate  Suggef- 
tion  or  P^evelation  of  Fads  by  the  Spirit.*'  And 

*  "  After  a  Man  is  in  Chrift,  not  to  judge  by  the  Work,  is  not  to 
"  judge  by  the  Spirit.  For  the  Apoftle  makes  the  Earneft  of  the 
*'  Spirit  to  be  the  Seal.  Now  Earneft  is  Part  of  the  Money  bargained 
"  f^r;  the  Beginning  of  Heaven,  of  the  Light  and  Life  of  it.  He 
*'  that  {qz%  not  that  the  Lord  is  his  by  that,  fees  no  God  his  at  all. 
**  Oh  therefore,  do  not  look  for  a  Spirit,  without  t  Word  to  reveal, 
"  nor  a  V/ord  to  reveal  without  feeing  and  feeling  of  fome  Work 
*'  firft.  I  thank  the  Lord,  I  do  but  pity  thofe  that  think  otherwife. 
**  If  a  Sheep  of  Chrift,  Oh,  wander  not."  Sbepard^  Parable,  P.  L 
Pa.  S5. 


Part  IIL  of  gracious  Jffedfions.  183 

And  indeed  the  Apoflle,  when  in  that  Rom,  viii.  16,- 
he  fpeaks  of  the  Spirit's  bearing  Witnefs  with  our  Spirit, 
that   we   are   the  Children  of  God,    does  fufficiently 
explain  himfelf,  if  his   Words    were  but  attended  to. 
What  is  here  exprefs*d,  is  connefled  with  the  two  pre- 
ceeding  Verfes,  as  refuking  from  what  tlie  Apollle  had 
faid  there,  as  every  Reader  may  fee.     The  three  Verfes 
together  are  thus,  Fcr  as  many  as  are  led  by  the  Spirit  of 
Gcd,  they  are  the  Sons  of  God:  Fcr  ye  have  not  received 
the  Spirit  of  Bondage  again  to  fear  ;  but  ye  have  received 
the  Spirit  of  Adoption^  whereby   we  cry^  Abba^  Father: 
The  Spirit  itfelf  beareth  Witnefs  with  our  Spirits^  that  we 
are  the  Children  of  God,     Here,  what  the  Apollle  fays, 
if  we  take  it  together,  plainly  fhews,  that  what  he  has 
refpedt  to,  when  he  fpeaks  of  the  Spirit's  giving  us 
Witnefs  or  Evidence  that  we  are  God's  Children ;  is  his 
dwelling  in  us,  and  leading  us,  as  a  Spirit  of  Adoption, 
or  Spirit  of  a  Child,  difpofing  us  to  behave   towards 
God  as  to  a  Father.     This  is  the  Witnefs   or  Evidence 
the  Apoftle  fpeaks  of,  that  we  are  Children^  that  we 
have   the  Spirit  of  Children^    or   Spirit   of  Adoption. 
And  what  is  that,  but  the  Spirit  of  Love  ?     There  are 
two  Kinds  of  Spirits  the  Apoftle  fpeaks  of,  the  Spirit  of 
a  Slave,  or  the  Spirit  of  Bondage^  that  is  Fear\  and  the 
Spirit  of  a  Child,  or  Spirit  of  Adoption^  and  that  is  Love, 
The  Apoftle  fays,  we  have  not  received  the  Spirit  of 
Bondage,  or  of  Slaves,  which  is  a  Spirit  of  Fear;  but 
we  have  received  the  more  ingenious  noble  Spirit  of 
Children,  a  Spirit  of  Love,  which  naturally  difpofes  us 
to  go  to  God,  as  Children   to  a  Father,  and  behave 
towards  God  as  Children,     And  this  is  the  Evidence  or 
Witnefs  which  the  Spirit  of  God  gives  us,  that  we  are 
Children.     This  is  the  plain  Senfe  of  the  Apoftle:  And 
fo  undoubtedly  the  Apoftle  here  is  fpeaking  of  the  very- 
fame  Way  of  cafting  out  Doubting,  and  Fear^  and  the 
Spirit  of  Bondage,  which  the  Apoftle  John  fpeaks  of, 
I  John  iv.  18.  viz.  By  the  prevailing  of  Love^  that  is 
the  Spirit  of  a  Child.     The  Spirit  of  Bondage  v/orks 

by 


184  The  firft  Sign  Part.  IIL 

by  Fear,  the  Slave  fears  the  Rod-,  but  Love  cries  Ahhci 
Father -y  it  difpofes  us  to  go  to  God,  and  behave  our- 
felves  towards  God  as  Children-,  and  it  gives  us  clear 
Evidence  of  our  Union  to  God  as  his  Children,  at^.d  {o 
calls  out  Fear.  So  that  it  appears  that  the  Witnefs  of 
the  Spirit  the  Apoftle  fpeaks  of,  is  far  from  being  any 
"Whifper,  or  immediate  Suggeftion  or  Revelation  j  but 
that  gracious  holy  EfFe6l  of  the  Spirit  of  God  in  the 
Hearts  of  the  Saints,  the  Difpofition  and  Temper  of 
Children,  appearing  in  fweet  child-like  Love  to  God» 
which  cafts  out  Fear,  or  a  Spirit  of  a  Slave. 

And  the  fame  Thing  is  evident  from  all  the  Context: 
'Tis  plain  the  Apoftle  fpeaks  of  the  Spirit,  over  and 
over  again,  as  dwelling  in  the  Hearts  of  the  Saints,  as 
a  gracious  Principle,  fet  in  Oppofition  to  the  Flefh,  or 
Corruption :  And  fo  he  does  in  the  Words  that  immedi- 
ately introduce  this  PaiTage  we  are  upon,  Verfe  13.  For 
if  ye  liv6  after  the  Flefh ^  ye  fh all  die-,  hut  if  ye^  thro* 
the  Spirit  do  mortify  the  Deeds  of  the  Flefh^  ye  fhall  live. 

Indeed  it  is  pall  Doubt  with  me,  that  the  Apoftle  has 
a  more  fpecial  Refped  to  the  Spirit  of  Grace,  or  the 
Spirit  of  Love,  or  Spirit  of  a  Child,  in  its  more  lively 
Adlings :  For  'tis  perfe^  Love^  or  Jirong  Love  only, 
which  lo  witneiTes  or  evidences  that  we  are  Children,  as 
ro  caft  out  Fear,  and  wholly  deliver  from  the  Spirit  of 
Bondage.  The  ftrong  and  lively  Exercifes  of  a  Spirit 
of  child-like,  evangelical,  humble  Love  to  God,  give 
clear  Evidence  of  the  Soul's  Relation  to  God,  as  his 
Child  5  which  does  very  greatly  and  diredlly  fatisfy  the 
Soul,  And  tho'  it  be  far  from  being  true,  that  the  Soul 
in  this  Cafe,  judges  only  by  an  immediate  Witnefs, 
without  any  Sign  or  Evidence;  for  it  judges  and  is 
j^fTured  by  the  greateft  Sign  and  cleareft  Evidence;  yet 
in  this  Cafe,  the  Saint  ftands  in  no  need  of  multiplied  : 
Signs,  or  any  long  Reafoning  upon  them.  And  tho* 
the  Sight  of  his  relative  Union  with  God,  and  his  being 
in  his  Favour,  is  not  without  a  Medium,  becaufe  he 
fees  it  by  that  Medium,  viz*  his  Love;  yet  his  Sight 

of 


Part  III.  of  gracious  JffeSiojis.  18^ 

of  the  Union  of  Us  Heart  to  God  is  immediate :  Love, 
the  Bond  of  Union,  is  fecn  intuitively  :  The  Saint  fees 
»nd  feels  plainly  the  Union  between  his  Soul  and  God  ^ 
it'  is  i':'-  ftrong  and  lively,  that  he  can't  doubt  of  it.  And 
hence  he  isafTured  that  he  is  a  Child.  How  can  he  doubt 
whether  he  Hands  in  a  child-lik*^  Relation  to  God,  when 
he  plainly  fees  a  child-like  Union  between  God  and  his 
Soul,  and  hence  does  boldly,  and  as  it  were,  naturally 
and  neceffarily  cry,  Ahha  Father? 

And  whereas  the  Apoflle  fays,  the  Spirit  bears  Wit- 
nefs  with  our  Spirits-,  by  our  Spirit  here,  is  meant  our 
Confcience,  which  is  called  the  Spirit  of  Man-,  Prov. 
XX.  27.  'The  Spirit  of  Man  is  the  Candle  of  the  Lord^ 
fearching  all  the  inward  Farts  of  the  Belly,  We  elfe- 
'  where  read  of  the  Witnefs  of  this  Spirit  of  purs^  2 
Cor.  i.  1 2.  For  our  rejoicing  is  this^  the  7eJiimony  of  our 
Confcience.  And  i  John  iii.  19,  20,  21.  And  hereby  do^ 
we  knpw  that  we  are  of  the  Truth,  and  fhall  affure  our 
Hearts  before  him.  For  if  our  Heart  condemn  us,  God 
is  greater  than  our  Heart,  and  knoweth  all  Things.  Be- 
loved, if  cur  Heart  condemn  us  not,  then  have  we  Confi- 
dence towards  God.  When  the  Apoftlc  Paul  fpeaks  of 
the  Spirit  of  God  bearing  Witnefs  with  our  Spirit,  he 
is  not  to  be  underllood  of  wo  Spirits,  that  are  two 
feparate,  collateral,  independant  Witneifes  •,  but  'tis  by 
one,  that  Vv^e  receive  the  Witnefs  of  the  other:  The 
Spirit  of  God  gives  the  Evidence,  by  infuiing  and  Ihed- 
ding  abroad  tlie  Love  of  God,  the  Spirit  of  a  Ghild^ 
in  the" Heart  j  and  our  Spirit,  or  our  Confcience,  receives 
and  declares  this  Evidence  of  our  Rejoicing. 

Many  have  been  th'='  Mifchiefs  that  have  arilen  fron^ 
that  falfe  and  delufive  Notion  of  the  Witnefs  of  the 
Spirit,  that  it  is  a  Kind  of  inward  Voice,  Suggeftion,  or 
Declaration  from  God  to  a  Man,  that  he  is  beloved  of 
him,  and  pardoned,  eledled,  or  the  like,  fometimes 
with,  and  fometimes  without  a  Text  of  Scripture;  ancj 
many  have  been  the  falfe,  and.^ain  (though  very  high) 
Affections  that  hay^  arifen  from  hcnc?*    And  'U3  to  bg 

1^  '  Icared 


i86  ^he  fecond  Sign  Part  III* 

feared  that  Multitudes  of  Souls  have  been  eternally 
undone  by  it.  I  have  therefore  infilled  the  longer  on- 
this  Head. 

But  T  proceed  now  to  a  fecond  Charadleriftic  of 
gracious  AfFedtions. 

11.  The  firil  objedive  Ground  of  gracious  Affections, 
is  the  tranfcendently  excellent  and  amiable  Nature  of 
divine  Things,  as  they  are  in  themfelves;  and  not  any 
conceived  Relation  they  bear  to  Self,  or  Self-Intereft. 

I  fay,  that  the  fupremely  excellent  Nature  of  divine 
Things,  is  the  Jirft^  or  primary  and  original  obje6tive 
Foundation  of  the  fpiritual  Affe6lions  of  true  Saints; 
for  I  do  not  fuppofe  that  all  Relation  which  divine 
Things  bear  to  themfelves,  and  their  own  particular 
Intereft,  are  wholly  excluded  from  all  Influence  in  their 
gracious  Affedions.  For  this  may  have,  and  indeed 
has,  a  fecondary  and  coniequtntial  Influence  in  thofe 
AfFc6tions  that  are  truly  holy  and  fpiritual;  as  I  ihall 
fliew  how  by-and-by. 

It  was  before  obferved,  that  the  Affedion  of  Love 
is  as  it  were  the  Fountain  of  all  Affedlion ;  and  parti-  , 
cularly,  that  Chriftian  Love  is  the  Fountain  of  all 
gracious  Affedlions :  Now  the  divine  Excellency  and 
Glory  of  God,  and  Jefus  Chrifl,  the  Word  of  God, 
the  Works  of  God,  and  the  Ways  of  God,  £ffr.  is  the 
primary  Reafon,  why  a  true  Saint  loves  thefe  Things; 
and  not  any  fuppofed  Interefl  that  he  has  in  them,  or 
any  conceived  Benefit  that  he  has  received  from  them, 
or  fhall  receive  from  them,  or  any  iuch  imagined  Rela- 
tion, which  they  bear  to  his  Intereft:,  that  Self-Love 
can  properly  be  faid  to  be  the  firfl  Foundation  of  his 
Love  to  thefe  Things. 

Some  fay,  that  all  Love  arifes  from  Self-Lovc;  and 
that  it  is  impoffible  in  the  Nature  of  Things,  for  any 
Man  to  have  any  Love  to  God,  or  any  other  Being,  but 
that  Love  to  himfelf  muft  be  the  Foundation  of  it. 
But  I  humbly  fuppofe  it  is  for  Want  of  Confideration, 

that 


Part  III.  of  gracious  Affe5iions.  187 

that  they  fay  fo.     They  argue,  that  whoever  loves  God, 
and  fo  defires  his  Glory,  or  the  Enjoyment  of  him,  he 
defires  thefe  Things  as  his  own  Happinefs;  the  Glory 
of  God,  and  the  beholding  and  enjoying  his  Perfedions, 
are  confidered  as  Things  agreeable  to  him^  tending  to 
make  him  happy;  he  places  his  Happinefs  in  them, 
and  defires  them   as  Things    which  (if  they  were  ob- 
tained) would  be  delightful  to  him,  or  would  fill  him 
with  Delight  and  Joy,  and  fo  make  him  happy.     And 
fo,  they  fay,  it  is  from  Self-Love,  or  a  Defire  of  his 
own  Happinefs,  that  he  defires  God  fliould  be  glorified, 
and  defires  to  behold  and  enjoy  his  glorious  Perfecftions. 
But  then  they  ought  to  confider  a  little  further,  and 
enquire  how  the  Man  came  to  place  his  Happinefs  in  God's 
being  glorified,    and  in   contemplating   and   enjoying 
God's  Perfedions.     There  is  no  Doubt,  but  that  after 
God's  Glory,  and  the  beholding  his  Perfedions,    are 
become  fo  agreeable  to  him,  that  he  places  his  higheft 
Happinefs  in  thefe  Things,  then  he  will  defire  them,  as 
he  defires  his  own  Happinefs.     But  how  came  thefe; 
Things  to  be  fo  agreeable  to  him,  that  he  efteems  it  his 
higheft  Happinefs  to  glorify  God,  ^c.  ?     Is  not  this  the 
Fruit  of  Love  ?  A  man  muft  firft  love  God,  or  have 
his  Heart  united  to  him,  before  he  will  efteem  God's 
Good  his  own,  and  before  he  will  defire  the  glorifying 
and  enjoying  of  God,  as  his  Happinefs.     'Tis  not  ftrong 
arguing,  that  becaufe  after  a  Man  has  his  Heart  united 
to  God  in  Love,  as  a  Fruit  of  this^  he  defires  his  Glory 
and  Enjoyment  as  his  own  Happinefs,  that  therefore  a 
Defire  of  this  Happinefs   of  his  own,   muft  needs  be 
the  Caufe  and  Foundation  of  his  Love :  Unlefs  it  be  ftrong 
arguing,  that  becaufe  a  Father  begat  a  Son,  that  there- 
fore his  Son  certainly  begat  him.     If  after  a  Man  loves 
God,  and  has  his  Heart  fo  united  to  him,  as  to  look 
upon  God  as  his  chief  Good,  and  on  God's  Good  as 
his  own,  it  will  be  a  Confequence  and  Fruit  of  thisy  that 
even  Self-Love,  or  Love  10  his  own  Happinefs,  will 
caufe  him  to  defire  the  glorifying  and  enjoying  of  God; 

N  2  it 


i88  ne  fecond  Sign  Part  lit. 

it  will  not  thence  follow,  that  this  very  Exercife  of  Self- 
Love,  went  heforc  his  Love  to  God,  and  that  his  Love 
to  God  was  a  Confequence  and  Fruit  of  *hat.  Something 
cife,  entirely  diftindt  from  Self-Love  might  be  the  Caufe 
of  this,  viz .  A  Change  made  in  the  Views  of  his  Mind, 
and  Relifh  of  his  Heart*,  whereby  he  apprehends  a 
Beauty,  Glory,  and  fnpreme  Good  in  God's  Nature,  as 
it  is  in  itfelf.  This  may  be  the  Thing  that  firfl  draws 
his  Heart  to  hirn,  and  caufes  his  Heart  to  be  united  to 
him,  prior  to  all  Cohfidtrrations  of  his  own  Intereft  or 
Happinefs,  although  after  this,  and  as  a  Fruit  of  this, 
he  neceflarily  feeks  his  Intereft  and  Happinefs  in  God. 

There  is  iuch  a  Thing,  as  a  kind  of  Love  or  Affedtibh 
that  a  Man  may  have  towards  Perfons  or  Things,  which 
dees  properly  arife  from  Self-love ;  a  preconceived  Rela- 
tion to  himfeif,  or  fome  Refped  already  manifefted  by 
another  to  him,  or  fome  Benefit  already  received  or 
depended  on,  is  truly  the  firfi  Foundation  of  his  Love, 
and  what  his  Affection  does  wholly  arife  from  -,  and  is 
what  preceeds  any  Relifh  of,  or  Delight  in  the  Nature^ 
and  Qualities  inherent  in  the  Being  beloved,  as  beautiful 
and  amiable.  When  the  Hrft  Thing  that  draws  a  Man's 
Benevolence  to  another,  is  the  beholding  thofe  Qualifi- 
cations and  Properties  in  him,  which  appear  to  hinfi 
lovely  in  tliemfelves,  and  the  fubjedt  of  them,  on  this 
Account,  worthy  of  Efteem  and  Good-will ;  Love  arifcs 
in  a  very  different  Manner,  than  when  it  firft  arifes  from 
fome  Gift  beftowed  by  another,  or  depended  on  from 
him ;  as  a  Judge  loves  and  favoiirs  a  Man  that  has 
bribed  him  \  or  from  the  Relation  i  he  fuppofes  another 
has  to  him,  as  a  Man  who  loves  another  becaiife  he  looks 
upon  him  as  his  Child.  When  Love  to  another  arifes 
thus,  it  does  truly  and  properly  arife  from  Self-love. 

That  kind  of  AfFedlion  to  God  or  Jcfus  Chrift,  which 
does  thus  properly  arife  from  Self-love,  cannot  be  a  truly 
gracious  and  fpiritual  Love  •,  ai>  appears  from  what  has 
been  faid  already  i  For  Self-love  is  a  Principle  entirely 
natural,  and  as  much  in  the  Hearts  of  Devils  as  Angels  %, 

and 


Part  IIL  of  gracious  AffeBiom.  I S^ 

and  therefore,  furely  nothing  that  is  the  mecr  Refult  of 
it,  can  be  fupernatural  and  divine,  in  the  Manner  before 
defcribed  f  Chrift  plainly  fpeaks  of  this  Kind  of  Love^ 
as  what  i"  nothing  beyond  the  Love  of  v/icked  Men, 
Luke  vi.  32.  If  ye  love  them  that  loveyoUy  what  thank 
have  ye?  for  Sinners  alfo  love  thofe  that  love  them.  And 
the  Devil  himfelf  knew,  th'^t  that  Kind  of  Refpedl  to 
God  which  was  fo  mercenary,  as  to  be  only  for  Benefits 
receiyed  or  depended  on,  (which  is  all  one)  is  worthlefs 
in  the  Sight  of  God  ;  otherwife  he  never  would  have 
made  Ufe  of  fuch  Slander  before  God,  againft  Job^  as 
in  Job  i.  9,  10.  Both  Job  ferve  God  for  nought  f  Ua§l 
thou  not  made  an  Hedge  about  him^  and  about  his  HcufCy 
&c. —  ?  Nor  would  God  ever  have  implicitly  allowed 
the  Objedlion  to  have  been  good,  in  cafe  the  Accufation 
had  been  true,  by  allowing  that  that  Matter  fhould  be 
tried,  and  that  Job  fhould  be  fo  dealt  with,  that  it  might 
appear  in  the  Event,  whether  Job\  Refpcct  to  God 
was  thus  mercenary  or  no,  and  by  putting  the  Proof 
of  the  Sincerity  and  Goodnefs  of  his  Refped,  upon 
that  IfTue. 

'Tis  unre^fonable  to  think  otherwife,  than  that  the 
Jirft  foundation  of  a  true  Love  to  God,  is  that  whereby 
he  is  in  himfelf  lovely,  or  worthy  to  be  loved,  or  the 
fupreme  Lovelincfs  of  hi?  Nature.  This  is  certainly 
what  makes  him  chiefly  amiable.  What  chiefly  makes 
a  Man,  or  any  Creature  lovely,  is  his  Excellency;  and 
fo  what  chiefly  renders  God  lovely,  and  mufl  undoubt- 
edly be  the  chief  Ground  of  true  Love,  is  his  Excel- 
lency. God's  Nature;,  or  the  Divinity,  is  infinitely 
excellent;  yea 'tis  infinite  Beauty,  Brightnefs  and  Glory 
itfelf.  But  how  can  that  be  ^r/^^  Loveoi  this  excellent 
and  lovely  Nature,  which  is  not  built  on  the  Foundation 
of  it's  true  Lovelinefs?  How  can  that  be  true  Love  of 

Beauty 

t  "  There  is  a  natural  Love  to  Chrift,  as  to  one  that  doth  thee 
"Good,  and  for  thine  own  Ends;  and  fpiritual,  for  himfelf,  where- 
*'  by  the  Lord  only  is  exalted."  ■^hepard'^  far^blc  of  the  ten  Virgins^ 
Part  L  p.  25. 


190  T/jf  fecond  Sign  Part  IIL 

Eeauty  and  Brightnefs,  which  is  not  for  Beauty  an.d 
Brightnefs  fake  ?  How  can  that  be  a  true  Prizing  of 
that  which  is  in  itfelf  infinitely  worthy  and  precious, 
which  is  not  for  the  Sake  of  its  Worthinefs  and  Preci- 
oufnefs  ?  This  infinite  Excellency  of  the  divine  Nature, 
as  it  is  in  itfelf,  is  the  true  Ground  of  all  that  is  good 
in  God  in  any  Refped  j  but  how  can  a  Man  truly  and 
rightly  love  God,  without  loving  him  for  that  Excellency 
in  him,  which  is  the  Foundation  of  all  that  is  in  any 
Manner  of  Refpe6t  good  or  defireable  in  him  ?  They 
whofe  AflTedion  to  God  is  founded  firft  on  his  Profita- 
blenefs  to  them,  their  Affedtion  begins  at  the  wrong 
End  -5  they  regard  God  only  for  the  utmoft  Limit  of 
the  Stream  of  divine  Good,  where  it  touches  them, 
and  reaches  their  Intereil ;  and  have  no  Refpedt  to  that 
infinite  Glory  of  God's  Nature,  which  is  the  original 
Good,  and  the  true  Fountain  of  all  Good,  the  firft 
Fountain!  of  all  Lovclinefs  of  every  kind,  and  fo  the 
firfi:  Foundation  of  all  true  Love. 

A  natural  Principle  of  Self-love  may  be  the  Foun- 
dation of  great  Affe6i:ions  towards  God  and  Chrift, 
without  feeing  any  Thing  of  the  Beauty  and  Glory  of 
the  divine  Nature.  There  is  a  certain  Gratitude  that  is 
a  meer  natural  Thing.  Gratitude  is  one  of  the  natural 
AfFe<5lions  of  the  Soul  of  Man,  as  well  as  Anger ;  and 
there  is  a  Gratitude  that  arifes  from  Self-love,  very  much 
in  the  fame  Manner  that  Anger  does,  '  Anger  in  Men 
is  an  Aff'edtion  excited  againft  another,  or  in  Oppofition 
to  another,  for  fomething  in  him  that  crofTes  Self-love  : 
Gratitude  is  an  AflFe6lion  one  has  towards  another,  for 
loving  him,  or  gratifying  him,  or  for  fomething  in  him 
that  fuits  Self-love.  And  there  may  be  a  kind  of  Gra- 
titude, without  any  true  or  proper  Love  -,  as  there  may 
be  Anger  without  any  proper  Hatred,  as  in  Parents  to- 
wards their  Children,  that  they  may  be  angry  with,  and 
yet  at  the  fame  Time  have  a  ftrong  habitual  Love  to 
them.  This  Gratitude  is  the  Principle  which  is  in  exer- 
cife  in  wicked  Men,  in  that  which  Chrift  declares  con- 

oerning 


Part  HI.  cf  gracious  Affe^iiom.  1.9 1 

.cerning  them,  in  the  6th  of  Luke^  where  he  fays,  Sinners 
love  thofe  that  love  them  \  and  which  he  declares  concern- 
ing even   the  Publicans^  who  were   feme  of  the  moft 
carnal  and  profligate  Sort  of  Men,  Matth.  v.  46.     This 
is  the  very  Principle  that  is  wrought  upon  by  Bribery, 
in  unjuft  Judges-,  and  it  is  a  Principle  that  even  the 
foriite  Beafts  do  exercife  :  A  Dog  will  love  his  Mafter 
that  is  kind  to  him.     And  we  fee  in  innumerable  In- 
ftances,  that  meer  Nature  is  fufficient  to  excite  Grati- 
tude in  Men^  or  to  affed  their  Hearts  with  Thankful- 
nefs  to  others  for  Kindneffes  received  •,  and  fometimes 
towards  them,  whom  at  the  fame  Time  they  have  an 
habitual   Enmity  againft.     Thus  Saul  was  once  and 
again  greatly  affedled,  and  ev.en  diffolved  with  Grati- 
tude towards  David,  for  fparing  his  Life  -,  and  yet  re- 
fnained  an  habitual  Enemy  to  him.     And  as  Men,  from 
meer  Nature,  maybe  thus    affe6led  tow^ards  Men;  fo 
fthey  may  towards  God.     There  is  nothing  hinders,  but 
that  the  fame  Self-love  may  work  afier  the  fame  Man- 
ner towards  God,  as  towards   Men.     And    we  have 
manifeft  Inflances  of  it  in  Scripture ;  as  in  the  Children 
of  Ifrael,  who  fang  God's  Praifes  at  the  Red  Sea,  hut 
fo  on  for  gat  God's  Works  \  and  in  Naaman  the  Syrian^  who 
was  greatly  affecEled  with  the  miraculous  Cure  of  his  Le- 
profy,  fo  as  to  have  his  Heart  engaged  thenceforward 
to  worfhip  the  God  that  had  heal'd  him,  and  him  only, 
excepting  when  it  would  expofe  him  to  be  ruin'd  in  his 
temporal  InterelV.     So  was   Nebuchadnezzer  greatly  af- 
fedled  with  God's  Goodnefs  to  him,  in  reftoring  him  to 
his  Reafon  and  Kingdom,  after  his  dwelling  with  the 
Beafts. 

Gratitude  being  thus  a  natural  Principle,  it  renders 
Ingratitude  fo  much  the  more  vile  and  hemous;  becaufe 
it  fhews  a  dreadful  Prevalence  of  Wickednefs,  when  it 
even  overbears,  and  fuppreffes  the  better  Principles  of 
human  Nature:  As  it  is  mentioned  as  an  Evidence  of 
the  high  Degree  of  the  Wickednefs  of  many  of  the 
Heathen,  that  they  were  without  natural  Jffe^ion^  Rom. 

ii. 


igi  the  fecond  Sign  Part  IIL' 

ii.  31,  But  that  the  Want  of  Gratitude,  or  natural  Af:^ 
fedlion,  are  Evidences  of  an  high  Degree  of  Fice^  is  no 
Argument  that  all  Gratitude  and  natural  Affedtion,  has 
the  Nature  of  Vertue^  or  Saving-Grace, 

Self-love,  through  the  Exercife  of  a  mcer  natural 
Gratitude,  may  be  the  Foundation  of  a  Sort  of  Love  to 
God  many  Ways.  A  Kind  of  Love  may  arife  from  a 
falfe  Notion  of  God,  that  Men  have  been  educated  in, 
or  have  fome  Way  imbibed;  as  tho'  he  were  only  Good- 
nefs  arid  Mercy,  and  no  revenging  Juflice ;  or  as  tho' 
the  Exerciies  of  his  Goodnefs  were  necelTary,  and  not 
free  arid  fovereign  5  or  as  tho'  his  Goodnefs  were  de- 
pendant on  what  is  in  them,  and  as  it  were  conllrained 
by  them.  Men  on  fuch  Grounds  as  thefe,  may  love  a 
God  of  their  own  forming  in  their  Imaginations,  when 
they  are  far  from  loving  fueh  a  God  as  reigns  in  Hea- 
ven, 

Again,  Self-love  riiay  be  the  Foundation  of  an  Affec- 
tion in  Men  towards  God,  thro'  a  great  Infenfibility  of 
their  State  with  Regard  to  God,  and  for  Want  of  Con- 
vi(fi:ion  of  Corifcicnce  to  make  'em  fenfible  how  dread- 
fully they  have  provoked  God  to  Anger ;  they  have  no 
Senfe  of  the  Heinoufnefs  of  Sin,  as  againft  God,  and  of 
the  infinite  and  terrible  Oppofition  of  the  holy  Nature 
of  God  againft  it .  And  fo  having  formed  in  their  Minds 
■  fiich  a  God  as  fuits  them,  and  thinking  God  to  be  fuch 
an  one  as  thcmfelveS,  who  favours  and  agrees  with  them, 
they  may  like  him  very  well,  and  feel  a  Sort  of  Love  to 
him,  when  they  are  far  from  loving  the  true  God.  And 
Men's  Affedlions  may  be  much  moved  towards  God, 
from  Self-love,  by  fome  remarkable  outward  Benefits 
received  from  God;  as  it  was  with  Naaman^  Nebuchad- 
nezzar, and  the  Children  of  Ifrael  at  the  Red  Sea, 

Again,  a  very  high  Affeftion  towards  God,  may, 
and  often  does  arife  in  Men,  from  an  Opinion  of  the 
Favour  and  Love  of  God  to  them,  as  the  firft  Founda- 
tion of  their  Love  to  him.  After  Awakenings  and 
Diftrefs  through  Fears  of  Hell,  they  may  fuddenly  get 


Fart  III.  of  gracious  Jffcfllons,  193 

a  Notion,  through  fome  ImprcfTion  on  their  Imaginati- 
on, or  immediate  Suggeilion,  with  or  without  Texts  of 
Scripture,  or  by  fome  other  iVfeans,  that  God  loves  'em 
and  has  forgiven  the;r  Sins,  and  made  them  his  Children; 
and  this  is  t-he  the  firft  Thing  that  caufes  their  Aftedions 
to  flow  towards  God  and  Jclus  Chrift:  And  then  after 
this,  and  upon  this  Foundation,  many  Things  in  God 
may  appear  lovely  to  them,  and  Chriil  may  icem  excel- 
lent. And  if  fuch  Peribns  are  alked,  whether  God  ap- 
pears lovely  and  amiable  in  himfelf  ?  They  would  per- 
haps read  ly  an  fwer.  Yes;  when  indeed,  if  the  Matter 
be  fir ic5lly  examined,  this  good  Opinion  of  God  was 
purchafed  and  paid  for  before  ever  they  afforded  it^  in 
the  diftinguifhing  and  infinite  Benefits  they  imagined 
they  received  from.  God;  and  they  allow  God  *:o  be  lovely 
in  himfelf,  no  otherv/ife  than  that  he  has  forgiven  them, 
and  accepted  them,  and  loves  them  above  mofl  in  the 
World,  and  has  engaged  to  emprove  all  his  infinite 
Power  and  Wifdom  in  preferring,  dignifying  and  exa"'- 
ting  them,  and  will  do  for  'em  juft  as  they  would  have 
him.  When  once  they  are  firm  in  this  Apprehenfion, 
'tis  eafy  to  own  God  and  Chrifl  to  be  lovely  and  glori- 
ous, and  to  admire  and  extol  them.  'Tis  eafy  for  them 
to  own  Chrifl  to  be  a  lovely  Perfon,  and  the  befl  in  ih^ 
World,  when  they  are  firfl  firm  in  it,  that  he,  tho'  Lord 
pf  the  Univerfe,  is  captivated  with  Love  to  them,  and 
has  his  Heart  fwallowed  up  in  them,  and  prizes  'em 
far  beyond  mod  of  their  Neighbours,  and  loved  'em 
from  Eternity,  and  died  for  'cm,  and  will  make  'em 
reign  in  eternal  Glory  with  him  in  Heaven.  When  this 
is  the  Cafe  with  carnal  Men,  their  very  Lufls  will  m.akc 
him  feem  lovely  :  Pride  iifelf  will  prejudice  them  in 
Favour  of  that  which  they  call  Chrift  :  Selfifli  proud 
Man  naturally  calls  that  lovely  that  greatly  contributes 
to  his  Interefl,  and  gratifies  his  Ambition. 

And  as  this  Sort  of  Perfons  begin,  fo  they  go  on:  Their 
.Affe6lions  are  railed  from  time  to  time,  primarily  on 
this  Foundation  of  Self-love,  and  a  Conceit  of  God's 

Love 


1  g4-  7be  fecond  Sign  Part  III^ 

Love  to  them.  Many  have  a  falfe  Notion  of  Commu- 
nion with  God,  as  tho'  it  v/ere  carried  on  by  Impulfes 
and  Whifpers,  and  external  Reprefentations,  immediately 
made  to  their  Imagination.  Thefe  Things  they  often 
have ;  which  they  take  to  be  Manifeftations  of  God'3 
great  Love  to  'em,  and  Evidences  of  their  high  Exal- 
tation above  others  of  Mankind  -,  and  fo  their  Affe(5tion$ 
are  often  renewedly  {et  a  going. 

Whereas  the  Exercifes  of  true  and  holy  Love  in  the 
Saints  arife  in  another  Way.  They  don't  firft  fee  that 
God  loves  them,  and  then  fee  that  he  is  lovely ;  but 
they  firfl  fee  that  God  is  lovely,  and  that  Chrift  is  ex- 
cellent and  glorious,  and  their  Hearts  are  firft  capti- 
vated wi:h  this  View,  and  the  Exercifes  of  their  Love 
are  wont  from  time  to  time  to  begin  here,  and  to  arife 
primarily  from  thefe  Views  i  and  then,  confequentially, 
they  fee  God*s  Love  •,  and  great  Favour  to  them.H  The 
Saint's  Afreftions  begin  with  God  -,  and  Self  love  has  a 
hand  in  thefi  Affedlions  confequentially,  and  fecondarily 
only.  On  the  contrary,  thofe  falfe  Affedions  begin 
v/ith  felf,  and  an  Acknowledgment  of  an  Excellency 
in  God,  and  an  AfFe6lednefs  with  it,  is  only  confequen- 
tial  and  dependant.  In  the  Love  of  the  true  Saint  God 
is  the  loweft  Foundation  •,  the  Love  of  the  Excellency 
of  his  Nature,  is  the  Foundation  of  all  the  Affe6lions 
•which  come  afterwards,  wherein  Self-Love  is  concern'd 
as  an  Handmaid:  On  the  contrary,  the  Hypocrite  lays 
him  felf  at  tlie  Bottom  of  all,  as  the  firft  P'oundation, 
and  lays  on  God  as  the  Superftru6lure  •,  and  even  his 
Acknowledgement  of  God's  Glory  itfelf,  depends  on 
his  Regard  to  his  private  Intereft. 

Selt-Love  may  not  only  influence  Men,  fo  as  to  caufe 
tPicm  to  be  affected  with  God's  Kindnefs  to  them  fepa- 

rately 

fi  **  There  is  a  feeing  of  Chviil,  after  a  Man  believes,  which 
*•  is  Chrifi:  in  his  Love,  &c.  But  I  fpeak  of  that  iirft:  Sight 
**  of  him  that  preceeds  the  fecond  Aft  of  Faith  ;  and  'tis  an  intuitive, 
«  or  real  Sight  of  him,  as  he  is  in  his  Glory.'*  Shejinrd's  Parable 
of  the  ten  Vii^^inr,  part  I.  pa.  74. 


Part  III.  cf  graciom  AffeEliom,  15)5 

rately  •,  but  alfo  with  God's  Kindnefs  to  them,  as  Parts 
of  a  Community:  As  a  natural  Principle  of  Self-Love, 
without  any  other  Principle,  may  be  fufficicnt  to  make 
a  Man  concerned  for  the  Intereilof  the  Nation  to  which 
he  belongs:  As  for  Inilance,  in  theprefent  War:  Self- 
Love  may  make  natural  Men  rejoice  at  the  Succefles  of 
our  Nation,  and   forry  for   their   Difadvantages,  they 
being  concerned  as  Members  of  the  Body.     So  the  fame 
natural  Principles  may  extend  further,  and  even  to  the 
World  of  Mankind,  and  might   he  affeded  with  the 
Benefits  the   Inhabitants  of  the   Earth  have,    beyond 
thofe  of  the  Inhabitants  of  other  Planets  -,  if  v/e  knew 
that  fuch  there  were,  and  knew  how  it  was  with  them. 
So  this  Principle  may  caufe  Men  to  be  affe6led  with  the 
Benefits  that  Mankind  have  received  beyond  the  fallen 
Angels.     And  hence  Men,  from  this  I'rinciple,  may  be 
much  affeded  with  the  wonderful  Goodnefs  of  God  to 
Mankind,  his  great  Goodnefs  in  giving  his  Son  to  die 
for  fallen  Man,  and  the  marvellous  Love  of  Chrift  in 
fuffcring  fuch  great  Things  for  us,  and  with  the  great 
Glory  they  hear  God  has  provided  in  Heaven  for  us ; 
looking  on  themfelves  as  Perfons  concerned  and  inte- 
relled,  as  being  fome  of  this  Species  of  Creatures,  fo 
highly  favour'd  :  The  fame  Principle  of  natural  Grati- 
tude may  influence  Man  here,  as  in  the  Cafe  of  perfonal 
Benefits. 

But  thefe  Things  that  I  have  faid  do  by  no  Means 
imply  that  all  Gratitude  to  God  is  a  meer  natural  Thing, 
and  that  there  is  no  fuch  Thing  as  a  fpiritual  Gratitude, 
which  is  a  holy  and  divine  AfFedion  :  They  imply  no 
more,  than  that  there  is  a  Gratitude  which  is  meerly 
natural,  and  that  when  Perfons  have  Affedions  towards 
God  only,  or  primarily  for  Benefits  received,  their 
AfFedion  is  only  the  Exercife  of  a  natural  Gratitude. 
There  is  doubtlefs  fuch  a  Thing  as  a  gracious  Gratitude, 
which  does  greatly  differ  from  all  that  Gratitude  which 
natural  Men  experience.  It  differs  in  the  following 
Refpeds: 

r.  True 


396  I'he  fecond  Sign  Part  III. 

1.  Tru?  Gratitude  or  Thankfulncfs  to  God  for  his 
Kindnefs  to  us,  arifes  from  a  Foundation  laid  before,  of 
jLove  to  God  for  what  he  is  in  himfelf  j  whereas  a  natural 
Gratitude  has  no  fuch  antecedent  Foundation.  The 
gracious  Stirrings  of  grateful  Affedbion  to  God,  for 
Kindnefs  received,  always  are  from  a  Stock  of  Love 
already  in  the  Heart,  eftablifhed  in  the  firft  Place  on 
other  Grounds,  viz.  God's  own  Excellency ;  and  hence 
the  Affections  are  difpofed  to  flow  out,  on  Occafions  of 
God's  Kindnefs.  The  Saint  having  feen  the  Glory  of 
God,  and  his  Heart  pvercorne  by  it,  and  captivated  into 
a  fupreme  Love  to  him  on  that  Accoqnt,  his  Heart 
hereby  becomes  tender,  and  eafily  afFe6ted  with  Kind- 
ntK^s  received.  If  a  Man  has  no  Love  to  another,  yet 
Gratitude  may  be  moved  by  fome  extraordinary  Kind- 
neis ;  as  in  Saul  towards  David:  But  this  is  not  the  fame 
Kind  of  Thing,  as  a  Man's  Gratitude  to  a  dear  Friend, 
that  his  Heart  was  before  poflefs'd  with  a  high  Efteem 
of,  and  Love  to;  whofe  Heart  by  this  Meaas  became 
tender  towards  him,  and  more  eafily  affedled  with  Gra- 
titude^ and  affeded  in  another  Manner.  Self-Love  is 
not  excluded  from  a  gracious  Gratitude-,  the  Saints  love 
God  for  his  Kindnefs  to  them,  Ffalm  cxvi.  i .  /  love  th^ 
Lo7'd^  becaufe  he  hath  heard  the  Voice  of  my  Supplication, 
But  fomething  elfe  is  included;  and  another  Love  pre^? 
pares  the  Way,  and  lays  the  Foundation,  for  thefc 
grateful  A  fled  ions, 

2.  In  a  gracious  Gratitude,  Men  are  affcded  with 
the  Attribute  of  God's  Goodnefs  and  free  Grace,  not 
only  as  they  are  concerned  in  it,  or  as  it  afl'efe  their 
]  ntereft,  but  as  a  Part  of  the  Glory  and  Beauty  of  God's 
Nature.  That  wonderful  and  unparallel'd  Grace  of 
(yod,  v/hlch  is  manifefl:ed  in  the  Work  of  Redemption, 
and  fliines  forth  in  the  Face  of  Jefus  Chrift,  is  infinitely 
glorious  in  itfelf,  and  appears  fo  to  the  Angels  -,  'tis  a 
great  Part  of  the  moral  Perfection  and  Beauty  of  God's 
Nature :  This  v/ould  be  glorious,  whether  it  were  exer- 

cifed 


Part  III.  of  gracious  Affections.  igy 

cifed  towards  us  or  no  ^  and  the  Saint  who  cxercifes 
a  gracious  Thankfulnels  for  it,  fees  it  to  be  fo,  and 
delights  in  it  as  fuch;  tho'  his  Concern  in  it  ferves  the 
more  to  engage  his  Mind,  and  raife  the  Attention  and 
Affedion;  and  Self-LoVe  here  aflifts  as  an  Handmaid^ 
being  fubfervient  to  higher  Principles,  to  lead  forth  the 
Mind  to  the  View  and  Contemplation,  and  engage  and 
iix  the  Attention,  and  heighten  the  Joy  and  Love: 
God's  Kindnefs  to  them  is  a  Glafs  that  God  fets  before 
them,  wherein  to  behold  the  Beauty  of  the  Attribute  of 
God*sGoodnefs:  The  Exercifes  and  Difplays  of  this 
Attribute,  by  this  Means,  are  brought  near  to  them,  and 
fet  right  before  them.  So  that  in  a  holy  Thankfulncfs 
to  God,  the  Concern  our  Intereft  has  in  God's  Good- 
nefs,  is  not  the  firft  Foundation  of  our  being  affeded 
with  iti  that  was  laid  in  the  Heart  before,  in  that  Stock 
of  Love  which  was  to  God,  for  his  Excellency  in  him- 
feif,  that  makes  the  Heart  tender,  and  fufceptive  of 
fuch  ImpreiTions  from  his  Goodnefs  to  us :  Nor  is  our 
own  Intereft,  or  the  Benefits  wc  have  received,  the  only 
or  the  chief  obje^ivc  Ground  of  the  prcfent  Exercifes 
of  the  AfFedtion :  but  God's  Goodnels,  as  Part  of  the 
Beauty  of  his  Nature;  although  the  Manifeftations  of 
that  lovely  Attribute,  fet  immediately  before  our  Eyes, 
in  the  Exercifes  of  it  for  us,  be  the  fpecial  Occafion  of 
the  Mind's  Attention  to  that  Beauty,  at  that  Time,  and 
ferves  to  fix  the  Attention,  and  heighten  the  Affection. 

Some  may  perhaps  be  ready  to  object  againfl  the 
Whole  that  has  been  faid,  that  Text,  John  iv.  19.  JVs 
love  him  hecaufehe  jirfi  loved  us^  as  tho*  this  implied  that 
God's  Love  to  the  true  Saints  were  the  f.rfi  Foimdation 
of  their  Love  to  him. 

In  Anfwer  to  this  I  would  obferve,  that  the  Apoflle's 
Drift  in  thefe  Words,  is  to  magnify  the  Love  of  God  to 
us  from  hence,  that  he  loved  us,  while  we  had  no  Love 
to  him-,  aswillbc  manifeft  to  any  one  who  compares 
thisVerfe,  and  the  two  following,  with  the  9  th,  loth, 
jandixth  Verfes,     And  that  God  loved  us,  when  we 


198  7be  fecond  Sign  Part  III. 

had  no  Love  to  him,  the  Apoflle  proves  by  this  Argu- 
ment, that  God's  Love  to  the  Eled,  is  the  Ground  of 
their  Love  to  him.  And  that  it  is  three  Ways. 
I.  The  Saints  Love  to  God,  is  the  Fruit  of  God's  Love 
to  them;  as  it  is  the  Gift  of  that  Love.  God  gave 
them  a  Spirit  of  Love  to  him,  becaufe  he  loved  them 
from  Eternity.  And  in  this  Refpe6t  God's  Love  to  his 
Elect  is  the  firft  Foundation  of  their  Love  to  him^  as  it 
is  the  Foundation  of  their  Regeneration^  and  the  Whole 
of  their  Redemption.  2.  The  Exercifes  and  Difcove- 
ries  that  God  has  made  of  his  wonderful  Love  to  fmful 
Men,  by  Jefus  Chrift,  in  the  Work  of  Redemption, 
is  one  of  the  chief  Manifeftations,  which  God  has  made 
of  the  Glory  of  his  moral  Perfedion,  to  both  Angels 
and  Men;  and  fo  is  one  main  objedive  Ground  of  the 
Love  of  both  to  God ;  in  a  good  Confiftence  with  what 
was  faid  before.  3.  God*s  Love  to  a  particular  ele6t 
Perfon,  difcovcred  by  his  Converfion,  is  a  great  Mani- 
feftation  of  God's  moral  Perfe6lion  and  Glory  to  him, 
and  a  proper  Occafion  of  the  Excitation  of  the  Love 
of  holy  Gratitude,  agreeable  to  what  was  before  faid. 
And  that  the  Saints  do  in  thefe  Refpe6ls  love  God, 
becaufe  he  firft  loved  them,  fully  anfwers  the  Defign  of 
the  Apoftle's  Argument  in  that  Place.  So  that  no  good 
Argument  can  be  drawn  from  hence,  againft  a  fpiritual 
and  gracious  Love  in  the  Saints,  arifmg  primarily  from 
the  Excellency  of  divine  Things,  as  they  are  in  them- 
felves,  and  not  from  any  conceived  Relation  they  bear 
to  their  Intereft. 

And  as  it  is  with  the  Love  of  the  Saints,  fo  it  is  with 
their  Joy,  and  fpiritual  Delight  and  Pleafure  ;  the  firft 
Foundation  of  it  is  not  any  Confideration  or  Conception 
of  their  Intereft  in  divine  Things;  but  it  primarily 
confifts  in  the  fweet  Entertainment  their  Minds  have  in 
the  View  or  Contemplation  of  the  divine  and  holy  Beauty 
of  thefe  Things,  as  they  are  in  themfelves.  And  this  is 
indeed  the  very  main  Difference  between  the  Joy  of  the 
Hypocrite,  and  the  Joy  of  the  true  Saint.    The  former 

rejoices 


j  Part  IIL  of  gracious  AffeBiom.  199 

i  rejoices  In  himfelf :  Self  is  the  firft  Foundation  of  his 
I  Joy  :  The  latter  rejoices  in  God.  The  Hypocrite  has 
[  his  Mind  pleafed  and  delighted^  in  the  firft  Place,  v/ith 
his  own  Privilege,  and  the  Happinefs  which  he  fuppofes 
he  has  attained  to,  or  fhall  attain  to.  True  Saints  have 
their  Minds,  in  the  firft  Place,  inexprefTibly  pleafed  and 
delighted  with  the  fweet  Ideas  of  the  glorious  and  amia- 
ble Nature  of  the  Things  of  God.  And  this  is  the 
Spring  of  all  their  Delights,  and  the  Cream  of  all  their 
Pleafures  :  'tis  the  Joy  of  their  Joy.  This  fweet  and 
raviftiing  Entertainment,  they  have  in  the  View  of  the 
beautiful  and  delightful  Nature  of  divine  Things,  is  the 
Foundation  of  the  Joy  that  they  have  afterwards  in  the 
Confideration  of  their  being  theirs.  But  the  Dependancc 
of  the  Affe6lions  of  Hypocrites  is  in  a  contrary  Order : 
They  firft  rejoice,  and  are  elevated  with  it,  that  they 
are  made  fo  much  of  by  God-,  and  then  on  that  Ground 
he  feems  in  a  fort  lovely  to  them. 

The  firft  Foundation  of  the  Delight  a  true  Saint  has 
in  God,  is  his  own  Perfection  ♦,  and  the  firft  Foundation 
of  the  Delight  he  has  in  Chrift,  is  his  own  Beauty  •,  he 
appears  in  himfelf  the  Chief  among  Ten  Thoufand,  and 
altogether  lovely  :  The  Way  of  Salvation  by  Chrift,  is 
a  delightful  Way  to  him  ;  for  the  fweet  and  admirable 
Manifeftations  of  the  divine  Perfections  in  it ;  the  holy 
Doctrines  of  the  Gofpel,  by  which  God  is  exalted  and 
Man  abafed,  Holinefs  honoured  and  promoted,  and  Sin 
greatly  difgraced  and  difcouraged,  and  free  and  fovereign 
Love  manifefted ;  are  glorious  DoCtrines  in  his  Eyes, 
and  fweet  to  his  Tafte,  prior  to  any  Conception  of  his 
Intereft  in  thefe  Things.  Indeed  the  Saints  rejoice  in 
their  Intereft  in  God,  and  that  Chrift  is  their's  -,  and  fo 
they  have  great  Reafon  -,  but  this  is  not  the  firft  Spring 
of  their  Joy  :  They  firft  rejoice  in  God  as  glorious  and 
excellent  in  himfelf,  and  then  fecondarily  rejoice  in  it, 
that  fo  glorious  a  God  is  their's :  They  firft  have  their 
Hearts  fill'd  with  Sweetnefs,  from  the  View  of  Chrift's 
Excellency,  and  the  Excellency  of  \\\%  Grace,  and  the 

Beauty 


200  The  fecond  Sign  Part  111^ 

Beauty  ()f  the  Way  of  Salvation,  by  him  •,  and  then  they 
have  a  fecondary  Joy,  in  that  fo  excellent  a  Saviour,  and 
fuch  excellent  Grace  is  their's.*  But  that  which  is  the 
true  Saint's  Superflrgfture,  is  the  Hypocrite's  Founda- 
tion, When  they  hear  of  the  wonderful  Things  of  the 
Gofpel,  of  God's  great  Love  ii>  fending  his  Son,  of 
Chnft's  dying  Love  to  Sinners,  and  the  great  Things 
Chrifl  l)as  purchafed,  and  promifed  to  the  Saints,  and 
hear  theie  Things  livelily  and  eloquently  fet  forth-,  they 
may  hear  with  a  great  deal  of  Pleafure,  and  be  lifted 
up  v/ith  what  they  hear-,  but  if  their  Joy  be  examined, 
it  y/iii  be  found  to  have  no  other  Foundation  than  this, 
that  they  look  upon  thefe  Things  as  their's,  all  this 
exalts  them,  they  love  to  he^r  of  the  great  Love  of 
Chrifl  fo  vaftly  diflinguifhii^g  fome  ^ftom,  others;  for 
Self-Lovc,  and  even  Pride  itfelf,  makes  them  afFe6t 
great  Difiindion  from  others:  No  Wonder,  in.  this 
confident  Opinion  of  their  own  good  Eflate,  that  they 
feel  well  under  fuch  Dodrine,  and  arc  pleaf^d  in  the 

higheft 


*  Dr.  Oxve/ij  on  the  Spirit,  Page  199,  fpeaking  of  a  common 
Work  of  the  .Spirit,  fays,  *'  The  Eifec^  of  this  Work  on  the  Mind, 
*-*  which  is  the  lirft  Subjedil  affecled  with  it,  proceecis  not  lb  far,  as 
**  to  give  it4?e|,ight.  Complacency  and  $atisfa<ftion  in  the  lovely 
**  fpiritual  Nature  and  Excellencies  of  the  Things  revealed  unto  it, 
•'  The  true  Nature  of  favi'ig  Illumination  confirts  in  this,  that  it 
•'  gives  the  Mind  fuch  a  dired  intuitive  Infight  and  Profpeft  into 
**  fpiritual  Things,  as  that  in  their  own  fpiritual  Nature  they  fuit, 
**  pleafe,  and  fatisfy  it ;  fo  that  it  is.  transformed  into  them,  call  into 
**the  Mould  of  them,  and  refts  in  them;  Rom.  vL  17.  Chap.  xii. 
•;«  z.  I  Or.  ii.  13,  14.  2  Cor.  in.  18.  Chap,  iv.  6.  This,  the  Work 
«♦  we  have  infilled  on,  reacheth  not  unto.  For  notwithllanding  any 
•'  Difcovery  that  is  made  therein  of  fpiritual  Things  unto  the  Mind, 
"'itfindb  ngt  aji  imincdi.a,te,  dired^  fpiritual  Excellency  in  them; 
«'  but  only  with  kefpedl  unto  fome  Benefit  or  Advantage,  which  is 
•♦  to  be  attained  by  Means  thereof.  It  v/ill  not  give  fuch  a  fpiritual 
«'  Infight  into  the  myftcry  of  God's  Grace  by  Jefus  Chrifl:,  called  his 
*'  Glory  Ihining  in  the  Face  of  Chrift,  i  Cor.  iv.  6,  as  that  the  Soul» 
**  in  its  firft  diredl  View  of  it,  fliould,  for  what  it  is  in  itfelf,  admire 
•*  it,  delight  in  it,  approve  it,  and  find  fpiritual  Solace,  with  Re- 
«*  frclhment  in  it.  But  fuch  a  Light,  fuch  a  Knowledge,  it  commu- 
•*  nicates,  as  that  a  Man  may  like  it  well  in  its  EfFedls,  as  a  Way  of 
«<  Mercy  and  Salvationc" 


Part  III.  of  gracious  JffeBions,  201 

highetl  Degree,  in  hearing  how  much  God  and  Chrifl 
makes  of  them.  So  that  their  Joy  is  really  a  Joy  in 
themlelves,  and  not  in  God. 

And  becaufe  the  Joy  of  Hypocrites  is  in  themfelves, 
hence  it  comes  to  pafs,  that  in  their  Rejoicings  and 
Elevations,  they  are  wont  to  keep  their  Eye  upon  them- 
felves ^  having  received  what  they  call  fpiritual  Difcove- 
ries  or  Experiences,  their  Minds  are  taken  up  about 
them,  admiring  their  own  Experiences :  And  what  they 
are  principally  taken  and  elevated  with,  is  not  the  Glory 
of  God,  or  Beauty  of  Chrift,  but  the  Beauty  of  their 
Experiences.  They  keep  thinking  with  themfelves. 
What  a  good  Experience  is  this !  What  a  great  Difco- 
very  is  this  i  What  wonderful  Things  have  I  met  with ! 
And  fo  they  put  their  Experiences  in  the  Place  of  Chrift, 
and  his  Beauty  andFullnefs  -,  and  inftead  of  rejoicing  in 
Chrift  Jefus,  they  rejoice  in  their  admirable  Experiences ; 
inftead  of  feeding  and  feafting  their  Souls  in  the  View 
of  what  is  without  them,  viz,  the  innate,  fweet,  re- 
freiliing  Amiablenefs  of  the  Things  exhibited  in  the 
Gofpel,  their  Eyes  are  off  from  thefb  Things,  or  at 
leaft  they  view  them  only  as  it  were  Side-ways  j  but  the 
Obje6l-  that  fixes  their  Contemplation,  is  their  Experi- 
ence-, and  they  are  feedmg  their  Souls,  and  feafting  a 
felfifii  Principle  witji  a  View  of  their  Difcoveides:  They 
take  more  Comfort  in  their  Difcoveries  than  in  Chrift 
difcovered,  which  is  the  true  Notion  of  living  upon 
Experiences  and  Frames ;  and  not  a  ufmg  Experiences 
as  the  Signs,*  on  which  they  rely  for  Evidence  of  their 
good  Eftate,  which  fome  call  living  on  Experiences : 
Tho'  it  be  very  obfervable,  that  fome  of  them  who  do 
fo,  are  moft  notorious  for  living  upon  Experiences,  ac- 
cording to  the  true  Notion  of  it. 

The  Affections  of  Hypocrites  are  very  often  after 
this  Manner;  they  are  firft,  much  affeded  with  fome 
Impreffion  on  their  Imagination,  or  fome  Impuife, 
which  they  take  to  be  an  immediate  Suggeftion,  or 
Teftimony  from  Gcd,  of  his  Love  and  their  Happi- 

O  nefs 


202  The  fecond  Sign  Part  IIL 

nefs,  and  high  Privilege  in  fome  Refpedl,  either  with 
or  without  a  Text  of  Scripture ;  they  are  mightily  taken 
with  this,  as  a  great  Difcoveryi  and  hence  arife  high 
Affections.  And  v/hen  their  Affcdlions  are  raifed,  then 
they  view  thofe  high  Affections  \  and  call  them  great 
and  wonderful  Experiences-,  and  they  have  a  Notion 
that  God  is  greatly  pleafed  with  thofe  Aff^edions-,  and 
this  affeds  them  more;  and  fo  they  are  affedled  with 
their  Aff'edlions.  And.thus  their  Aff^edlions  rife  higher 
and  higher,  'till  they  fometimcs  are  perfcftly  fwallowed 
up:  And  Self-conceit,  and  a  fierce  Zeal  rifes  v/ithaU 
and  all  is  built  like  a  Caftle  in  the  Air,  on  no  other 
Foundation  but  Imagination,  Self-love  and  Pride. 

And  as  the  Thoughts  of  this  Sort  of  Perfons  are,  fo 
is  their  Talk;  for  out  of  the  Abundance  of  their 
Heart,  their  Mouth  fpeaketh.  As  in  their  high  Affec- 
tions, they  keep  their  Eye  upon  the  Beauty  of  their 
Experiences,  and  Greatnefs  of  their  Attainments  -,  fo 
they  are  great  Talkers  about  themfelves.  The  true 
Saint,  when  under  great  fpiritual  Aff^eclions,  from  the 
Fulnefs  of  his  Hf  art,  is  ready  to  be  fpeaking.  much  of 
God,  and  his  glorious  Perfections  and  Works,  and  of 
the  Beauty  and  Amiablenefs  of  Chrift,  and  the  glorious 
Things  of  the  Gofpel;  but  Hypocrites,  in  their  high 
Affedtions,  talk  more  of  the  Difcovery,  than  they  do 
of  the  Thing  difcovered;  they  are  full  of  Talk  about 
the  great  Things  they  have  met  with,  the  wonderful 
IDifcoveries  they  have  had,  how  fure  they  are  of  the 
Love  of  God  to  them,  how  fafe  their  Condition  is,  and 
how  they  know  they  fhall  go  to  Fleaven,  &  c, 

A  true  Saint,  when  in  the  Enjoyment  of  true  Difco- 
veries  of  the  fweet  Glory  of  God  and  ChriH,  has  his 
Mind  too  much  captivated  and  engaged  by  what  he 
views  without  himfelf,  to  flandatthat  Time  to  view 
himfelf,  and  his  own  Attainments;  it  would  be  a Diver- 
fion  and  Lofs  which  he  could  not  bear,  to  take  his  Eye 
off"  from  the  ravifhing  ObjeCl  of  his  Contemplation,  to 
furvcy  his  own  Experience,  and  to  fpend  Time   in 

thinking 


Part  III.  of  gracious  Affediionu  203 

thinking  with  himfelf,  what  an  high  Attainment  this  is, 
and  what  a  good  Story  I  now  have  to  tell  others.  Nor 
does  the  Pleafure  and  Sweetnefs  of  his  Mind  at  that 
Time,  chiefly  arife  from  the  Confideration  of  the  Safety 
of  his  State,  or  any  Thing  he  has  in  View  of  his  own 
Quahfications,  Experiences,  or  Circumflances  \  but  from 
the  divine  and  fupreme  Beauty  of  what  is  the  Objedl  of 
his  diredl  View,  without  himfelf;  which  fweetly  enter- 
tains, and  ftrongly  holds  his  Mind. 

As  the  Love  and  Joy  of  Hypocrites,  are  all  from  the 
Source  of  Self-love  ♦,  fo  it  is  with  their  other  AfFedions, 
their  Sorrow  for  Sin,  their  Humiliation  and  SubmifTion, 
their  Religious  Defires  and  Zeal :  Every  Thing  is  as  it 
were  paid  for  before-hand,  in  God*s  highly   gratifying 
their  is  elf- love,  and  their  Lulls,  by  making  fo  much  of 
them,  and  exalting  them  fo  highly,  as  Things  are  in 
their  Imagination.     'Tis  eafy  for  Nature,  as  corrupt  as 
it  is,  under  a  Notion   of  being  already  fome  of  the 
higheil  Favourites  of  Heaven,  and  having  a  God  who 
does  fo  proted  them  and  favour  them  in  their  Sins,  to 
love  this  imaginary  God  that  fuits  them  fo  well,  and  to 
extol  him,  and  fubmit  to  him,  and  to  be  fierce  and 
zealous  for  him.     The  high  AfFedions  of  many  are  all 
built  on  the  Suppofition  of  their  being  eminent  Saints, 
If  that  Opinion  which  they  have  of  themfelves  were 
taken   away,   if  they  thought  they  v/ere  fome  of  the 
lower  Form  of  Saints,  (tho'  they  (hould  yet  fuppofe 
themfelves  to  be  real  Saints)  their  high  Affedions  would 
fall  to  the  Ground.     If  they  only  faw  a  little  of  the 
Sinfulnels  and  Vilenefs  of  their  own  Hearts,  and  their 
Deformity,  in  the  Midft  of  their  befl  Duties,  and  their 
befh  Affedions;  it  would  knock  their  Affedions  on  the 
Head  \  becaufe  their  Affedions   arc  built  upon  Self, 
therefore.  Self-knowledge  would  deftroy  them.     But  as 
to  truly   gracious  Affedions,  they  are  built  elfewhere: 
they  have  their  Foundation  out  of  "^tM^  m  God  and 
Jefus  Chriftj  and  therefore  a  Difcovery  of  themfelves, 
of  their  own  Deformity,  and  the  Meannefs  of  their 

D^  Experiences 


204  ^^^  Mrd  Sign  Part  III^ 

Experiences,  tho'  it  will  purify  their  Affe6tions,  yet  it 
will  not  deftroy  them,  but  in  iome  Rcfpedts  fweeten  and 
heighten  them. 

III.  Thofe  A ffedions  that  are  truly  holy,  are  prima- 
rily founded  on  the  Lovelinefs  of  the  moral  Excellency 
of  divine  Things.  Or,  (to  cxprefs  it  otherwife)  a  Love 
to  divine  Things  for  the  Beauty  and  Sweetnefs  of  their 
moral  Excellency,  is  the  firil  Beginning  and  Spring  of 
all  holy  Affedlions. 

Here,  for  the  Sake  of  the  more  illiterate  Reader,  I 
will  explain  what  I  mean  by  the  moral  Excellency  of 
divine  Things. 

And  it  may  be  obferved,  that  the  Word  Moral  is  not 
to  be  underftood  here,  according  to  the  common  and 
vulgar  Acceptation  of  the  Word,  when  Men  fpeakof 
Morality^  and  a  ;«^r<^/ Behaviour;  meaning  an  outward 
Conformity  to  the  Duties  of  the  moral  Law,  and  efpe- 
clally  the  Duties  of  the  fecond  Table  ♦,  or  intending  no 
more  at  farthefl,  than  fuch  feeming  Vertues,  as  proceed 
from  natural  Principles,  in  Oppofition  to  thofe  Vertues 
that  are  more  inward,  fpiritual,  and  divine  \  as  the  Ho- 
nefty,  Juftice,  Generofity,  Good-nature,  and  publick 
Spirit  of  many  of  the  Heathens  are  called  moral  Ver- 
tues, in  Diftindion  from  the  Holy  Faith,  Love,  Humi- 
lity, and  Heavenly-mindednefs  of  true  Chriftians :  I 
fay  the  Word  Moral  is  not  to  be  underftood  thus  in  this 
Place. 

But  in  order  to  a  right  Underftanding  what  is  meant, 
it  muft  be  obferved,  that  Divines  commonly  make  a 
Diftindtion  between  moral  Good  and  Evil,  and  natural 
Good  and  Evil.  By  moral  Evil,  they  mean  the  Evil 
of  Sin,  or  that  Evil  which  is  againft  Duty,  and  contrary 
to  what  is  right  and  ought  to  be.  By  natural  Evil,  they 
don't  mean  that  Evil  which  is  properly  oppofed  to 
Duty;  but  that  which  is  contrary  to  meer  Nature, 
without  any  Refpedl  to  a  Rule  of  Duty.  So  the  Evil 
of  fuffering  is  called  natural  Evil,  fuch  as  Pain,  and 

Torment, 


Part  III.  of  graciom  Affe6liom,  205 

Torment,  Difgrace,  and  the  like:  Thefe  Things  are 
contrary  to  mecr  Nature,  contrary  to  the  Nature  of 
both  bad  and  good,  hateful  to  wicked  Men  and  Devils, 
as  well  as  good  Men  and  Angels.  So  likewife  natural 
Defeds  are  called  natural  Evils,  as  if  a  Child  be  mon- 
flrous,  or  a  natural  Fool  •,  tliefe  are  natural  Evils,  but 
are  not  moral  Evils,  becaufe  they  have  not  properly  the 
Nature  of  the  Evil  of  Sin.  On  the  other  Hand,  as 
by  moral  Evil,  Divines  mean  the  Evil  of  Sin,  or  that 
which  is  contrary  to  what  is  right;  fo  by  moral  Good^ 
they  mean  that  which  is  contrary  to  Sin,  or  that  Good 
in  Beings  who  have  Will  and  Choice,  v*'hereby  as  volun- 
tary Agents,  they  are,  and  aft,  as  it  becomes  them  to 
be  and  to  aft,  or  fo  as  is  mod  fit,  and  fuitablc,  and 
lovely.  By  natural  Good  they  mean  that  Good  that  is 
entirely  of  a  different  Kind  from  Holinefs  or  Vertue, 
viz*  That  which  perfefts  or  fuits  Nature,  confidering 
Nature  abflraftly  from  any  holy  or  unholy  Qualifica- 
tions, and  without  any  Relation  to  any  Rule  or  Meafure 
of  Right  and  Wrong. 

Thus  Pleafure  is  a  natural  Good-,  fo  is  Honour;  fo  is 
Strength;  fo  is fpeculative  Knowledge,  human  Learning, 
and  Policy.  Thus  there  is  a  Diftinftion  to  be  made 
between  the  natural  Good  that  Men  are  poifeffed  of,  and 
their  moral  Good;  and  alfo  between  the  natural  and 
moral  Good  of  the  Angels  in  Heaven :  the  great  Capa- 
city of  their  Underftandings,  and  their  great  Strength, 
and  the  honourable  Circumftances  they  are  in  as  the  great 
MiniHers  of  God's  Kingdom,  whence  they  are  called 
Thrones,  Dominions,  Principalities,  and  Powers,  is 
the  natural  Good  which  they  are  poiTefledof;  but  their 
perfeft  and  glorious  Holinefs  and  Goodnefs,  their  pure 
and  flaming  Love  to  God,  and  to  the  Saints,  and  one 
another,  is  their  rnoral  Good.  So  Divines  make  a  Dif- 
tinftion between  the  natural  and  moral  Perfeftions  of 
God:  By  the  moral  Perfeftions  of  God,  they  mean 
thofe  Attributes  which  God  exercifes  as  a  moral  Agent, 
^r  whereby  the  Heart  or  Will  of  God  are  good,  right, 

and 


2o6  The  third  Sign  Part  III. 

and  infinitely  becoming,  and  lovely,  fuch  as  his  Righte- 
oufnefs,  Truth,  Faithfulnefs,  and  Goodnefs;  or,  in  one 
Word,  his  Holinefs.  By  God's  natural  Attributes  or 
Perfecflions,  they  mean  thofe  Attributes,  wherein,  ac- 
cording to  our  Way  of  conceiving  of  God,  confifts, 
not  the  Holinefs  or  moral  Goodnefs  of  God,  but  his 
Greatnefs ;  fuch  as  his  Power,  his  Knowledge  whereby 
he  knows  all  Things,  and  his  being  eternal,  from  ever- 
lafbing  to  everlalling  •,  his  Omniprefence,  and  his  awful 
and  terrible  Majefty. 

The  moral  Excellency  of  an  intelligent   voluntary 
Being,  is  more  immediately  feated  in  the  Heart  or  Will 
of  moral  Agents.     That  intelligent  Being  whofe  Will 
3s  truly  right  and  lovely,  he  is  morally  good  or  excellent. 
This  moral  Excellency  of  an  intelligent  Being,  when 
it  is  true  and  real,  and  not  only  external,  or  meerly 
feeming  and  counterfeit,  is  Holinefs,     Therefore  Holi^ 
nefs  comprehends  all  the  true  moral  Excellency  of  intel- 
Jigent  Beings :  There  is  no  other  true  Vertue^  but  real 
Holinefs,     Holinefs  comprehends  all  the  true  Vertue  of 
a  good  Man,  his  Love  to  God,  his  gracious  Love  to 
Men,  his  Juftice,  his  Charity,  and  Bowels  of  Mercies, 
his  gracious  Meeknefs  and  Gentlenefs,  and  all  other 
true  Chriftian  Vertues  that  he  has,  belong  to  his  Holi- 
nefs.    So  the  Holinefs  of  God  in  the  more  extenfive 
Senfc  of  the  Word,  and  the  Senfe  in  which  the  Word  is  ' 
commonly,  if  not  univerfally  ufed  concerning  God  in 
Scripture,  is  the  fame  with  the  moral  Excellency  of  the 
divine  Nature,  or  his  Purity  and  Beauty,  as  a  moral  Agent, 
comprehending  all  his  moral  Perfedions,  his  Righteouf- 
nefs,  Faithfulnefs  and  Goodnefs.     As  in  holy  Men  their 
Charity,  chriftian  Kindnefs  and  Mercy,  belongs  to  their 
Holinefs  \  fo  the  Kindnefs  and  Mercy  of  God  belongs  to 
his  Holinefs.  Holinefs  in  Man,  is  but  the  Image  of  God's 
Holinefs :  There  are  not  more  Vertues  belonging  to  the 
Image,  than  are  in  the  Original:  Derived  Holinefs  has  not 
more  in  it,  than  is  in  that  underived  Holinefs,  which  is  its 
Fountain:  There  is  no  more  than  Grace  for  Grace,  or  Grace 
inthe  Image,  anfwerable  to  Grace  in  the  Original.  As 


Part  III.  of  gracious  Affedliom,  207 

As  there  are  two  Kinds  of  Attributes  in  God,  accord- 
ing to  our  Way  of  conceiving  of  him,  his  moral  Attri- 
butes, which  are  fumm'd  up  in  his  Holinefs^  and  his 
natural  Attributes,  of  Strength,  Knowledge,  &c.  that 
conftitute  the  Greatnefs  of  God;  fo  there  is  a  twofold 
Image  of  God  in  Man,  his  moral  or  fpiritual  Image, 
which  is  his  Holinefs,  that  is  the  Image  of  God's  moral 
Excellency;  (which  Image  was  loft  by  the  Fall)  and 
God's  natural  Image,  confifting  in  Men's  Reafon  and 
XJnderftanding,  his  natural  Ability,  and  Dominion  over 
the  Creatures,  which  is  the  Image  of  God's  natural 
Attributes. 

From  what  has  been  faid^  it  may  eafily  be  underftood 
what  I  intend,  when  I  fay,  that  a  Love  to  divine  Things 
for  the  Beauty  of  their  mora^l  Excellency^  is  the  Beginning 
and  Spring  of  all  holy  Affections.     It  has   been  already 
Ihown,  under  the  former  Head,  that  the  firft  objedive 
Ground  of  all  holy  Affedtions  is  the  fijpreme  Excellency 
of  divine  Things ,    as  they  are  in  themfelves,  or  in  their 
own  Nature  ;  I  now  proceed  further,  and  fay  more  par- 
ticularly, that  that  Kind  of  Excellency  of  the  Nature 
of  divine  Things,  which  is  the  firft  objedive  Ground  of 
all  holy  Affedlions,  is  their  moral  Excellency,  or  their 
Holinefs,     Holy  Perfons^  in   the  Exercife  of  holy  Affec- 
tions^ do  love  divine  Things  primarily  for  their  Holinefs  : 
They  love   God,  in  the  firft  Place,  for  the  Beauty  of 
his  Holinefs  or  moral  Perfedlion,  as  being   fupremely 
amiable  in  itfclf.     Not  that  the  Saints,  in  the  Exercife 
of  gracious  Affedlions,  do  lov^  God  only  for  his  Holi- 
nefs ;  all  his  Attributes  are  amiable  and  glorious  in  their 
Eyes ;  they  delight  in  every  divine  Perfection ;  the  Con- 
templation of  the  infinite  Greatnefs,  Power  and  Know-  < 
ledge,  and  terrible  Majefty  of  God,  is  pleafant  to  them. 
But  their  Love  to  God  for  his  Holinefs  is  what  is  moft: 
fundamental  and  eflential   in  their  Love.     Here  it  is 
that  true  Love  to  God  begins :  All  other  holy  Love  to 
divine  Things  flows  from  hence:  This  is  the  moft  t&n- 
tial  and  diftinguiftiing  Thing  that  belongs  to  a  holy 

Love 


2o8  .      The  third  Sigh  Part  III. 

Love  to  God,  with  Regard  to  the  Foundation  of  it. 
A  Love  to  God  for  the  Beauty  of  his  moral  Attributes, 
leads  to,  and  neccflarily  caufcs  a  Delight  in  God  for  all 
his  Attributes-,  for  his  moral  Attributes  can't  be  without 
his  natural  Attributes  :  For  infinite  Ilolinefs  fuppofes 
infinite  Wifdom,  and  an  infinite  Capacity  and  Great- 
nefs-,  and  all  tlie  Attributes  of  God  do  as  it  were  imply 
one  another. 

The  true  Beauty  and  Lovelinefs  of  all  intelligent 
Beings  does  primarily  and  moll:  effentially  confift  in  their 
moral  Excellency   or   Holinefs.     Herein   confifts   the 
Lovelinefs  of  the  Angels,  without  which,  with  all  their 
natural   Perfedlions,  their   Strength,  and  their  Know- 
ledge, they  would  have  no  more  Lovelinefs  than  Devils. 
'Tis  moral  Excellency  alone,  that  is  in  itfelf,  and  on  it's 
own   Account,  the   Excellency  of  intelligent  Beings : 
'Tis  this  that  gives   Beauty  to,  or  rather  is  the  Beauty 
of  their  natural  Perfe6lions  and  Qualifications,     Moral 
Excellency   is  the  Excellency  of  natural  Excellencies. 
Natural  Qualifications  are  either  excellent  or  otherwife, 
according  as  they  are  join'd   with  moral  Excellency  or 
not.     Strength  and  Knowledge  don't  render  any  Being 
lovely,  without  Holinefs  •,  but  more  hateful :  Though 
they  render  them  more  lovely,  when  join'd  with  Holi- 
nefs.    Thus  the  eledt  Angels  are  the  more  glorious  for 
their  Strength   and  Knowledge,   becaufe  thefe  natural 
Perfe6tions  of  their's,  are  fanSified  by  their  moral  Per- 
fedion.     But  though  the  Devils  are  very  ftrong,  and  of 
great  natural  Underftanding,  they  ben't  the  more  lovely : 
They  are  more  terrible  indeed,  but  not  the  more  amia- 
ble ;  but  on  the  contrary,  the  more  hateful.   The  Holinefs 
of  an  intelligent  Creature,  is  the  Beauty  of  all  his  natu- 
ral Perfedions.     And  fo  it  is  in  God,  according  to  our 
Way  of  conceiving  of  the  divine  Being:  Holinefs  is  in- 
a  peculiar  Manner  the  Beauty  of  the  divine  Nature. 
Hence  we  often  read  of  the  Beauty  of  Holinefs  •,  PfaL 
xxix.  2.  PfaL  xcvi.  9.  and  ex.  3,     This  renders  all  his 
other  Attributes  o-lonous  and  lovely.     'Tis  the  Glory  of 

Ggd's 


Part  III.  of  gracious  AffeBicns,  scg 

God's  Wifdom,  that  'tis  a  holy  Wifdom,  and  not  a 
wicked  Subtilty  and  Cratunels.  This  makes  hisMajeily 
lovely,  and  not  merely  dreadful  and  horrible,  that  it  ifi 
a  holyvMajefty,  'Tis  the  Glory  of  God's  Immutability, 
that  it  is  a  holy  Immutability,  and  not  an  inflexible 
Obllinacy  in  Wickedneis. 

And  therefore  it  mull  needs  be,  that  a  Sight  of  God's 
Lovelinefs  muft  begin  here.  A  true  Love  to  God  muft 
begin  with  a  Delight  in  his  Holinefs,  and  not  with  a 
Delight  in  any  other  Attribute  •,  for  no  other  Attribute  is 
truly  lovely  without  this,  and  no  otherwife  than  as  (ac- 
cording to  our  Way  of  conceiving  of  God)  it  derives 
its  Lovelinefs  from  this;  and  therefore  it  is  impollible 
that  other  Attributes  Hiould  appear  lovely,  in  their  true 
Lovelinefs,  'till  this  is  feen;  and  it  is  impoiTible  than 
any  Perfection  of  the  divine  Nature  fl^iould  be  loved 
with  true  Love,  'till  this  is  loved.  If  the  true  Loveli- 
nefs of  all  God's  Perfe<5lions,  ariles  from  the  Lovelinefs 
of  his  Holinefs ,  then  the  true  Love  of  all  his  Perfedions., 
arifes  from  the  Love  of  his  Holinefs.  They  that  don't 
fee  the  Glory  of  God's  Holinefs,  can't  fee  any  Thing 
of  the  true  Glory  of  his  Mercy  and  Grace :  They  fee 
nothing  of  the  Glory  of  thofe  Attributes,  as  any  Excel- 
lency of  God's  Nature,  as  it  is  in  itfelf ;  tho'  they  may 
be  affe6ted  with  them,  and  love  them,  as  they  concern 
their  Intereft:  For  thefe  Attributes  are  no  Part  of  the  Ex- 
cellency of  God's  Nature,  as  that  is  excellent  in  itfeif,  any 
otherwife  than  as  they  are  included  in  his  Holinefs,  more 
largely  taken ;  or  as  they  are  a  Part  of  his  moral  Perfeclion. 

As  the  Beauty  of  the  divine  Nature  does  primarily  con- 
fiftin  God's  Holinefs,  fo  does  the  Beauty  of  all  divine 
Things.  Herein  confifts  the  Beauty  of  the  Saints,  that 
they  are  Saints,  or  holy  Ones :  'Tis  the  moral  Image  of 
God  in  them,  which  is  their  Beauty,  and  that  is  their 
Holinefs.  Herein  confifts  the  Beauty  and  Brightnefs  of 
the  Angels  of  Heaven,  that  they  are  holy  Angels,  and 
fo  not  Devils  j  Dan.  iv.  13,  17,  23.  Matth.  xxv.  c>j. 
Markvm.  ^1,%,  AlIsx.  22.  Rev.xisr,  10.     Herein  con- 

fiftv 


2IO  I'he  third  Sign  Part  III, 

fifts  the  Beauty  of   the   chriftian  Religion,  above  ail 
other  Religions,  that  it  is  fo  holy  a  Religion.     Herein 
confifts  the  Excellency  of  the  Word  of  God,  that  it  is 
fo  holy,  Pfal.  cxix.  140.  T^byWord  is  very  pire^  there- 
fore  thy   Servant  loveth  it,     Verfe  128.  /  ejleem  all  thy 
Precept s^  concerning   all 'Things^  to  he  right  \  and  I  hate 
every  falfe  Way,     Verfe  138.  ^hy 'Tejiimonies^  that  thou 
haft  commanded^  are  righteous^  and  very  faithful.     And 
172.  My   tongue  fh all  fpeak  of  thy  Word\for  all  thy 
Commandments   are  Righteoufnefs.     And  Pfal.  xix.  J^  ^y 
9,  10.  The  Law  of  the  Lord  is  perfe^^  converting  the 
Soul:  'The  Teftimony  of  the  Lord  is  fure^  making  wife  the 
Simple:  The  Statutes  of  the  Lord  are  rights  rejoicing  the 
Heart :  The  Commandment  of  the  Lord  is  pure^  enlight- 
v.ing  the   Eyes  :  The  Fear  of  the  Lord  is  clean^  enduring 
forever :  The  Judgments  of  the  Lord  are  true^  and  righ- 
teous altogether :  More   to  be  defired  are  they  than  Gold^ 
yea,  than  much  fine  Gold  •,  fweeter  alfo  than  Honey,  and 
the   Honey-Comb,      Herein  does  primarily    confift  the 
Amiablenefs  and  Beauty  of  the  Lord  Jefus,  whereby 
he  is  the  Chief  among  ten  Thoufands  and  altogether 
lovely;  even  in  that  he  is  the  holy  One  of  God,  Adts  iii. 
14.  and  God's  holy  Child,  A6ts  iv.  27.  and  he  that  is 
Holy,  and  he  that  is  true.  Rev.  iii.  7.     All  thefpiritual 
Beauty  of  his  human  Nature,  confiding  in  his  Meeknefs^ 
Lowlinefs,  Patience,  Heavenlinefs,  Love  to  God,  Love 
to  Men,  Condefcenfion  to  the  Mean  and  Vile,    and 
CompalTion  to  the  Miferablc,  &c.  all  is  fumm'd  up  in 
his  Holinefs.     And  the  Beauty  of  his  divine  Nature,  of 
wliich  the  Beauty  of  his  humane  Nature  is  the  Image 
and  Refledlion,  does  alfo  primarily  confift  in  his  Holi- 
nefs.    Herein  primarily  confifts  the  Glory  of  the  Gof- 
pel,  that  it  is  a  holy  Gofpel,  and  fo  bright  an  Emanation 
of  the  holy  Beauty  of  God  and  Jefus  Chrift:  Herein 
confifts   the    fpiritual  Beauty   of  it's  Do6lrines,   that 
they  are  holy  Do6lrines,  or  Doftrines  according  to  God- 
iinefs.     And  herein  does  confift  the  fpiritual  Beauty  of 
the  Way  of  Salvation  by  Jefus  Chrift,  that  it  fo  holy 

a 


, /Part  III.  cf  gr adorn  AffeEllom,  2ti 

-a  Way.  And  herein  chiefly  confifls  the  Glory  of  Hea- 
ven, that  it  is  the  -bcly  Qly,  the  holy  Jentjakm^  the 
■  Habitation  of  God's  ilolinefs^  and  fo  of  his  Glcry ;  Ifai, 
Ixiii.'  15.  All  the  Beauties  of  the  new  Jerufakm^  as  is 
defcribed  in  the  tv/o  lad  Chapters  of  Revelation,  are 
but  various  Reprefentations  of  this:  See  Chap,  xxi.  2, 
10,   II.   18,  21,  27.  Chap.  xxii.  i,  3. 

And  therefore  it  is  primarily  on  Account  of  this  Kind 
of  Excellency,  that  the  Saints  do  love  ail  thefe  Things. 
Thus  they  love  the  Word  of  God,  hecaufe  it  is  very 
pure,  'Tis  on  this  Account  they  love  the  Saints;  and 
on  this  Account. chiefly  it  is,  that  Heaven  is  lovely  to 
them,  and  thofe  holy  Tabernacles  of  God  amiable  in 
their  Eyes:  'Tis  on  this  Account  that  they  love  God  ; 
and  on  this  Account  primarily  it  is,  that  they  love 
Chrift,  and  that  their  Hearts  delight  in  the  Doctrines  cf 
the  Gofpel,  and  fweetly  acquiefce  in  the  Way  of  Salva- 
tion therein  revealed.^' 

Under  the  Head  of  the  nrft  difdnguifliing  Charader- 
iflick  of  gracious  Affedion,  I  obferved  that  there  is 
given  to  thofe  that  arc  regenerated,  a  new  fupernatural 
Senfe,  that  is,  as  it  were  a  certain  divine  fpiritual  Talle, 
which  is  in  its  whole  Nature  diverfe  from  any  former 
Kinds  of  Senfation  of  the  Mind,  as  Tailing  is  diverfe 
from  any  of  the  other  live  Senfes,  and  that  fom.cthing 
is  perceived  by  a  true  Saint  in  the  Exercife  of  this  new 

Senfe 


*  *'  To  the  right  clofing  with  Chriit's  Ferfon,  this  is  aifo  required, 
"^*  to  tafte  the  Bitterncfs  of  Sin,  as  the  greatell  Evil :  EHe  a  Man  will 
*' never  clofe  with  Chrifc,  for  his  Holinefs  in  him,  and  from  him,  as 
*'  the  greatefl  Good.  For  we  told  you,  that  that  is  the  right  Clofing 
**  with  Chrifl  for  himfelf,  when  it  is  for  his  Holinefs.  For  a(k  a. 
*'  v/horifh  Heart,  what  Beauty  he  fees  in  the  Perfon  of  Chrift  ;  he 
**  will,  after  he  has  looked  over  his  Kingdom,  his  Righteoufnefs, 
*'  all  his  Works,  fee  a  Beauty  in  them,  becaufe  they  do  ferve  his 
*'  Turn,  to  comfort  him  only.  Afk  a  Virgin,  he  will  fee  his  fiappi- 
**  nefs  in  all;  but  that  Vv'liich  makes  the  Lord  amiable,  is  his  Holinefs  ; 
**  which  is  in  him  to  make  him  holy  too.  As  in  Marriage,  it  is  the 
**  perfonal  Beauty  draws  the  Heart.  And  hence  I  have  thouo^ht  it 
*'  Reafon,  that  he  that  loves  the  Brethren  for  a  little  Grace,  will  iov/c 
^*  Chriil  much  more."     Shepanfs  Parable,  P.I.  p.  S4. 


212  The  third  Sign  Part  III. 

Senfe  of  Mind,  in  fpiritnal  and  divine  Things,  as  intircly 
different  from  any  Thing  that  is  perceived  in  them  by 
natural  Men,  as  the  fvveet  Taile  of  Honey  is  diverfe 
from  the  Ideas  Men  get  of  Honey  by  looking  on  it  or 
feeling  of  it;  now  this  that  I  have  been  fpeaking,  viz. 
The  Beauty  of  Holinefs  is  that  Thing  in  fpiriiual  and 
divine  Things,  which  is  perceived  by  this  fpiritual  Senfe, 
that  is  fo  diverfe  from  all  that  natural  Men  perceive  in 
them:  This  Kind  of  Beauty  is  the  Quality  that  is  the 
immediate  Objedt  of  this  fpiritual  Senfe :  This  is  the 
Sweetnefs  that  is  the  proper  Object  of  this  fpiritual 
Taile.  The  Scripture  often  reprefenrts  the  Beauty  and 
Sweetncfs  of  Holinefs  as  the  grand  Objediof  a  fpiritual 
Taile,  and  fpiritual  Appetite.  This  was  the  fweet 
Food  of  the  holy  Soul  of  Jefus  Chrill,  John  iv.  32, 
34.  /  have  Meat  to  eaty  that  ye  know  not  of: — My  Meat 
is  to  do  the  JViil  of  him  that  fent  me^  and  to  finifh  his 
Wcrk.  I  know  of  no  Part  of  the  holy  Scriptures, 
where  the  Nature  and  Evidences  of  true  and  fmcere 
Godlinefs,  are  fo  much  of  fet  Purpofe^  and  fo  fully  and 
largely  infilled  on  and  delineated,  as  the  cxix  Pfalm; 
the  Pfalndil  declares  his  Defign  in  the  firft  Vcrfes  o-f 
the  Pfalm,  and  he  keeps  his  Eye  on  this  Defign  all  along, 
and  purfues  it  to  the  End:  But  in  this  Pfalm  the  Excel- 
lency of  Holinefs  is  reprefented  as  the  immediate  Objed: 
of  a  fpiritual  Tade,  P.elifh,  Appetite  and  Delight,  God's 
LaWy  that  grand  ExprclTion  and  Emanation  of  the 
Holinefs  of  God's  Nature,  and  Prefcription  of  Holi- 
nefs to  the  Creature,  is  all  along  reprefented  as  the  Food 
and  Entertainment,  and  as  the  great  Objedl  of  the  Love, 
the  Appetite,  the  Complacence  and  Rejoicing  of  the 
gracious  Nature,  which  prizes  God's  Commandments 
above  Gold^  yea^  the  fineft  Gold^  and  to  which  they  are 
fveeter  than  the  Honey  ^  and  Honey -comb  \  and  that  upon 
Account  of  their  Holinefs,  as  1  obferved  before.  The 
(ame  Plalmiil  declares,  that  this  is  the  Sweetnefs  that  a 
fpiritual  Tafle  relifhes  in  God's  Law,  Pfal.  xix.  8,  9, 10. 
ihe  Lavj  of  the  Lord  is  ferfe^i: — T.^he  Commandment  of 

~"  the 


Part  III.  of  gracious  AffeBknu  213 

the  Lord  is  pure:  I'he  Fear  of  the  Lord  is  clean:  The 
Statutes  cf  the  Lord  are  rights  rejoicing  the  Heart: — T^he 
fiidgments  of  the  Lord  are  true^  and  righteous  altogether : 
More  to  he  defired  are  they  than  Gold,  yea  than  much  fine- 
Gold-,  fweeter  alfo  than  Honey  and  the  Honey-comb. 

A  holy  Love  has  a  holy  Objed:  The  Holinefs  of 
Love  confifts  efpecially  in  this,  that  it  is  the  Love  of 
that  which  is  holy,  as  holy,  or  for  it's  Holinefs-,  \o  that 
'tis  the  Holinefs  of  fte  Obje^l,  v/hich  is  the  Quality 
whereon  it  fixes  and  tcrniinates.  An  holy  Nature  muft 
needs  love  that  in  holy  Things  chiefly,  which  is  moH 
agreeable  to  itfelf;  but  furely  that  in  divine  Things, 
which  above  all  others  is  agreeable  to  holy  Nature,  is 
Holinefs;  becaufe  Holinefs  muil  be  above  all  other 
Things  agreeable  to  Holinefs  •,  for  nothing  can  be  more 
agreeable  to  any  Nature  than  itfelf-,  lioly  Nature  muft- 
be  above  all  Things  agreeable  to  holy  Nature:  And  fo 
the  holy  Nature  of  God  and  Chriit,  and  the  Word  of 
God,  and  other  divine  Things,  muft  be  above  all  other 
Things,  agreeable  to  the  holy  Nature  that  is  in  the 
Saints. 

And  again,  an  holy  Nature  doubtlefs  loves  holy 
Things,  efpecially  on  the  Account  of  that,  for  which 
finful  Nature  has  Enmity  againft  them :  But  that  for 
which  chiefly  finful  Nature  is  at  Enmity  againft  holy 
Things,  is  their  Holinefs  j  it  is  for  this,  that  the  carnal 
Mind  is  Enmity  againft  God,  and  againft  the  Law  of 
God,  and  the  People  of  God.  Now  'tis  juft  arguing 
from  Contraries-,  from  contrary  Caufes,  to  contrary 
Effeds;  from  oppoflte  Natures,  to  oppofite  Tendencies. 
We  know  that  Holinefs  is  of  a  directly  contrary  Nature 
to  Wickednefs :  As  therefore  'tis  the  Nature  of  Wicked- 
nefs  chiefly  to  oppofe  and  hate  Holinefs  j  fo  it  muft  be 
the  Nature  of  Holinefs  chiefly  to  tend  to,  and  delight 
in  Holinefs. 

The  holy  Nature  in  the  Saints  and  Angels  in  Heaven 
(where  the  true  Tendency  of  it  beft  appears)  is  princi- 
pally engaged  by  the  Holinefs  of  divine  Things.     This 


214  ^^^  /i^/r^  Sign  Part  III. 

is  the  divine  Beauty  which  chiefly  engages  the  Attention, 
Admiration  and  Praiie  of  the  bright  and  burning  Sera- 
'phim\  Ifai.  vi.  3.  One  cried  unto  another^  and  faid^  Holy^ 
Ha-Iy^  Holy  is  the  Lord  of  Hofts\  the  whole  Earth  is  full 
of  his  Glory.  And  Rev.  iv.  8.  T^hey  reft  ymt  Day  and 
Nighty  faying^  Holy.,  Holy.,  Holy  Lord  God  Almighty., 
"which  was.,  and  is.,  and  is  to  come.  So  the  glorified 
Saints,  Chap.  xv.  4.  JVho  floall  ?tGt  fear  thee.,  O  Lord, 
citid  glorify  thy  Name.,   for  thou  onHf  art  Holy ! 

And  the  Scriptures  reprefent  the  Saints  on  Earth  as 
adoring  God  primarily  on  this  Account,  and  admiring 
and  extolling  all  God's  Attributes,  either  as  deriving 
Lovelinefs  from  his  Holinefs,  or  as  being  a  Part  of  it. 
Thus  v/hen  they  praife  God  for  his  Pov/er,  his  Holinefs 
is  the  Beauty  that  engages  them-,  Pfal.  xcviii.  i.  O 
Zing  unto  the  Lord  a  new  Song.,  for  he  hath  done  marvellous 
Things  I  his  right  Hand  and  his  holy  Arm  hath  gotten 
him  the  Victory.  So  when  they  praife  him  for  his  Juflice 
and  terrible  Majefty,  PfaLxcix.  2,  3.  The  Lord  is  great 
in  Zion,  and  he  is  high  abo've  all  People:  Let  them  praife 
thy  great  and  terrible  Nvme.,  for  it  is  holy.  Verfe  5. 
E>:alt  ye  the  Lord  our  God.,  and  worflnp  at  his  Footftool^ 
for  he  is  holy.  Verfe  8,  9.  Thou  waft  a  God  that  for- 
gaveft  them.,  though  thou  tookeft  Vengeajice  of  their  Inven- 
lions.  Exalt  ye  the  Lord  our  God.,  and  worfhip  at  his 
holy  Hill,  for  the  Lord  our  God  is  holy.  So  when  they 
praife  God  for  his  Mercy  and  Faithfulnefs ;  Pfal.  xcvii. 
ill,  12.  Light  is  fozvn  for  the  Righteous.,  and  Gladnefs 
for  the  Upright  in  Heart.,  Rejoice  in  the  Lord  ye  Righ- 
teous, and  ^ive  Thanks  at  the  Remembrance  of  his  Holi- 
ness. I  Sam  ii.  2.  There  is  none  holy  as  the  Lord-,  for 
there  is  none  hefide  thee  \  neither  is  there  any  Rock  like  our 
God, 

By  this  therefore  all  may  try  their  Affedions,  and 
particularly  their  Love  and  Joy.  Various  Kinds  of 
Creatures  fhew  the  Difference  of  their  Natures,  very 
much,  in  the  different  Things  they  relifh  as  their  proper. 
Good,   one  delighting  in  that  v/hich  another  abhors. 

Such 


PaRtIII.  of  gracious  JffeBlons,  2 1 5 

Such  a  Difference  is  there  between  true  Saints,  and 
natural  Men  :  Natural  Men  have  no  Senfe  of  the  Good- 
nefs  and  Excellency  of  holy  Things;  at  ieaft  for  their 
Holinefs-,  they  have  no  Taile  of  that  Kind  of  Good; 
and  fomay  be  faid  not  to  know  that  divine  Good,  or  not 
to  fee  it;  it  is  wholly  hid  from  them :  But  the  Saints,  by 
the  mighty  Power  of  God,  have  it  difcovered  to  them: 
They  have  that  fupernatural,  mofh  noble  and  divine 
Senfe  given  them,  by  which  they  perceive  it :  And  it  is 
this  that  captivates  their  Hearts,  and  delights  them 
above  all  Things-,  'tis  the  motl  amiable  and  fv/eet 
Thing  to  the  Heart  of  a  true  Saint,  that  is  to  be  found 
in  Heaven  or  Earth;  that  which  above  all  others  attradtf; 
and  engages  his  Soul;  and  that  wherein,  above  all 
Things,  he  places  his  Happinefs,  and  which  he  lots 
upon  for  Solace  and  Entertainm.ent  to  his  Mind,  in  this 
World,  and  full  Satisfaction  and  Bleifednefs  in  another. 
By  this  you  may  examine  your  Love  to  God,  and  to 
Jefus  Chrift,  and  to  the  Word  of  God,  and  your  Joy 
in  them,  and  alfo  your  Love  to  the  People  of  God, 
and  your  Defires  after  Heaven;  whether  they  be  from  a 
fuprem.e  Delight  in  this  Sort  of  Beauty,  without  being 
primarily  moved  from  your  imagined  Intereft  in  them, 
01;  Expedations  from  them.  There  are  many  high 
AffeCtions,  great  feeming  Love  and  rapturous  Joys, 
which  have  nothing,  ot  this  holy  Relifh  belonging  to 
them. 

Particularly,  By  what  has  been  faid  you  may  try 
your  Difcoveries  of  the  Glory  of  God's  Grace  and  Love, 
and  your  Affedlions  arifmg  from  them.  The  Grace  of 
God  may  appear  lovely  two  Ways ;  either  as  Bonuni- 
Utile^  a  profitable  Good  to  me,  that  which  greatly  ferves 
my  Intereil,  and  fo  fuits  my  Self-Love ;  or  as  Bonim 
formofum^  a  Beautiful  Good  in  itfeif,  and  Part  of  the 
moral  and  fpiritual  Excellency  of  the  divine  Nature. 
In  this  latter  Refped  it  is  that  the  true  Saints  have  their 
Hearts  affeded,  and  Love  captivated  by  tlie  free  Grace 
of  God  in  the  firft  Place. 

From 


2i6  The  third  Sign  Part  III. 

From  the  Things  that  have  been  faid,  it  appears, 
tliat  if  Perlbns  have  a  great  Senfe  of  the  yiatiiral  Per- 
tections  of  God,  and  are  greatly  affe6led  with  them,  cr 
have  any  other  Sight  or  Senfe  of  God,  than  that  which 
confiils  in,  cr  implies  a  Senfe  of  the  Beauty  of  his  7mral 
Perfed:ions>  it  is  no  certain  Sign  of  Grace  :  As  parti- 
cularly. Men's  having  a  great  Senfe  of  the  awful  Great- 
ncfjy  and  terrible  ALajefty  of  Gcd ;  for  this  i^  only  God's 
natural  Perfedion,  and  what  Men  may  fee,  and  yet  be 
entirely  blind  to  the  Beauty  of  his  moral  Perfection,  and 
have  nothing  of  that  fpiritual  Talle  v-^hich  relilbes  this^ 
divine  Sweetnefs. 

It  has  been  fhown  already,  in  what  was  faid  upon  the 
firil  diflinguifning  Mark  of  gracious    .^ffedlions,  that 
that  v/hich  is  fpiritual,  is  entirely  different  in  its  Nature, 
from    ail  that  it  is  poillble  any  gracelefs  Perfon  fhould 
be  the  Subjedt  of,  while  he  continues  gracelefs.     But 
'tis   pojTfbie,   that  thofe  who  are  wholly  without  Grace,  \ 
iiiould  have  a  clear  Sight,  and  very  great  and  affedling  j 
^knit  of  God's  Greatnefs,  his  mighty  Power,  and  awful 
Majcily  ;  for  this  is  what  the  Devils  have,  though  they 
have  loit  the  fpiritual  Knowledge  of  God,  confiding  in 
a  S^iiiQ  of  the  Amiablenefs  of  his  moral  Perfedions ; 
they  are  perfedfly  deilitute  of  any  Senfe  or  Relifh  gf 
that  Kind  ot  Beauty,  yet  they  have  a  very  great  Know- 
ledge cf  the  naturd  Glory  of  God  (if  I   mayfofpeak) 
or  his  awful  Greatnefs  and  Majellyj  this  they  behold, ' 
and  are  affecled  with  the  Apprehenfions  of,  and  there- 
fore tremble  before  him.     This  Glory  of  God  all  fhall 
behold  at  the  Day  of  Judgment*,  God  will  make  all 
rational  Beings  to  behold  it  to  a  great  Degree  indeed,,, 
Angels   and   Devils,    Saints  and  Sinners:    Chrill  wilf 
manifdl  his  infinite  Greatnefs,    and  av/fui  Majefty  to 
every  One,  in  a  m.oft  open,  clear  and  convincing  Man- 
ner, and  in  a  Light  that  none  can  refill,  when  he  fhall 
cofne  in  the  Glory  of  his  Father^  and  every  Eye  fhall  fee 
him\    when  they  fliall  cry  to  the  Mountains  to  fall  upoa  ■' 
them,  to  liide  rliem  from  the  Face  of  him  that  fits  upon 

the 


Part  IIL  ef  gracious  Affediions.  217 

the  Throne,  they  are  reprefented  as  feeing  the  Glory  of 
God's  Majefty,  Ifai.  ii.  10,  19,  21.  God  will  make  all 
his  Enemies  to  behold  this,  and  to  live  in  a  moft  clear 
and  afFeding  View  of  it,  in  Hell,  to  all  Eternity.  God 
hath  often  declared  his  immutable  Purpofe  to  make  all 
his  Enemies  to  know  him  in  this  Reijpedt,  in  fo  often 
annexing  thefe  Words  to  the  Threatnings  he  denounces 
againft  them,  and  they  Jh all  know  that  lam  the  Lordi 
yea,  he  hath  fworn  that  all  Men  fhall  fee  his  Glory  ia 
thisRefpedj  Numb.  xiv.  21.  As  truly  as  I  live^  all  the 
Earth  p?all  he  filled  with  the  Glory  of  the  Lord.  And 
this  Kind  of  Manifeftation  of  God  is  very  often  fpoken 
of  in  Scripture,  as  made,  or  to  be  made,  in  the  Sight 
of  God*s  Enemies  in  this  World;  Exod,  ix.  16.  and 
Chap.  xiv.  18.  and  xv.  16.  PfalAxvu  3.  and  xlvi.  lo, 
and  other  Places  innumerable.  This  was  a  Manifeftation 
which  God  made  of  hmifelf  in  the  Sight  of  that  wicked 
Congregation  at  Mount  Sinai-,  deeply  affeding  them 
with  it ;  fo  that  all  the  People  in  the  Camp  trembled. 
Wicked  Men  and  Devils  will  fee,  and  have  a  great 
Senfe  of  every  Thing  that  appertains  tathe  Glory  of 
God,  but  only  the  Beauty  of  his  moral  Perfedtion. 
They  will  fefc  his  infinite  Greatnefs  and  Majefty,  his 
infinite  Power,  and  will  be  fully  convinced  of  his  Omni- 
fcience,  and  his  Eternity  and  Immutability,  and  they 
will  fee  and  know  every  Tl^Jng  appertaining  to  his  moral 
Attributes  themfelve«,  but  only  the  Beauty  and  Ami- 
ablenefs  of  them :  They  will  fee  and  know  that  he  is 
perfectly  juft  and  righteous  and  true;  and  that  he  is  a 
holy  God,  of  purer  Eyes  than  to  behold  Evil,  who  can- 
not look  on  Iniquity;  and  they  will  fee  the  wonderful 
Manifeftatbns  of  his  infinite  Goodncfs  and  free  Grace 
to  the  Saints ;  and  there  is  nothing  will  be  hid  from 
their  Eyes,  but  only  the  Beauty  of  thefe  moral  Attributes, 
and  that  Beauty  of  the  other  Attributes,  which  arifes 
from  it.  And  fo  natural  Men  in  this  World  are  capable 
of  having  a  very  affeding  Senfe  of  every  Thing  elfc 
that  appertains  to  God,  but  this  onlv.    Nebuchadnezzar 

P  *  had 


ii8  7be  third  Sign  Part  III 

had  a  great  and  very  afFeding  Senfe  of  the  infinite  Great- 
nefs  and  awful  Majefly  of  God,  of  his  fupreme  and 
abfolute  Dominion,  and  mighty  and  irrefiftable  Power, 
and  of  his  Sovereignty,  and  that  he,  and  all  the  Inha- 
bitants of  the  Earth  were  nothing  before  him ;  and  alfo 
had  a  great  Convi6lion  in  his  Confcience  of  his  Juftice, 
and  an  afFe6ting  Senfe  of  his  great  Goodnefs;  Ban.  W, 
I?  2,  3,  34,  35,  37.  And  the  Senfe  that  Darius  had  of 
God's  Perfections^  feems  to  be  very  much  like  his  5^ 
Dan.'y'u  25,  &c.  Bwt  the  Saints  and  Angels  do  behold 
the  Glory  of  God  confifting  in  the  Beauty  of  his  Holi^ 
nefs:  And  'tis  this  Sight  only,  that  will  melt  and  hum- 
ble the  Hearts  of  Men,  and  wean  them  from  the  Worlds 
and  draw  them  to  God,  and  effedtually  change  them, 
A  Sight  of  the  awful  Greatnefs  of  God,  may  overpower 
Men's  Strength,  and  be  more  than  they  can  endure; 
but  if  the  moral  Beauty  of  God  be  hid^  the  Enmity  of 
the  Heart  will  remain  in  its  full  Strength,^  no  Love  will 
be  enkindled,  all  will  not  be  efFe6tual  to  gain  the  Willy 
but  that  will  remain  inflexible;  whereas  the  firft  Glimpfe 
of  the  moral  and  fpiritual  Glory  of  God  fhining  into 
the  Heart,  produces  all  thefe  Effeds,  as  it  were  with 
omnipotent  Power,  which  nothing  can  witniland. 

The  Senfe  that  natural  Men  may  have  of  thr  awful 
Greatnefs  of  God,  may  affed  them  various  Ways;  it 
may  not  only  terrify  them,  but  it  may  elevate  them, 
and  raife  their  Joy  and  Praife,  as  their  Circumftances 
may  be.  This  will  be  the  natural  EfFedt  of  it,  under 
the  real  or  fuppofed  Receipt  of  fome  extraordinary 
Mercy  from  God,  by  the  Influence  of  meer  Principles 
of  Nature.  It  has  been  fl:iown  already,  that  the  Receipt 
of  Kindnefs  may,  b]^thc  Influence  of  nuural  Princi- 
ples, affedb  the  Heart  with  Gratitude  and  Praife  to  God  j 
but  if  a  Perfon,  at  the  fame  Time  that  he  receives 
remarkable  Kindnefs  from  God,  has  a  Senfe  of  his  infi-' 
nite  Greatnefs,  and  that  he  is  but  nothing  in  Compari- 
fon  of  him,  furely  this  will  naturally  raife  his  Gratitude 
and  Praife  the  higher,  for  Kindnefs  to  one  fo  much 

inferior 


Part  III*  of  gracious  Affe6lions\  q  i  9 

inferior.  A  Senfe  of  God's  Greatnefs  had  this  Effedl 
upon  Nebuchadnezzar^  under  the  Receipt  of  that  extra- 
ordinary Favour  of  his  Refloration,  after  he  had  been 
driven  from  Men,  and  had  his  dwelling  with  the  Bealls : 
A  Senfe  of  God's  exceeding  Greatnefs  raifes  his  Grati- 
tude very  high;  fo  that  he  does,  in  the  moft  lofty  Terms, 
extol  and  magnify  God,  and  calls  upon  all  the  World  to 
do  it  with  him :  And  much  more,  if  a  natural  Man, 
at  the  fame  Time  that  he  is  greatly  affedled  with  God's 
infinite  Greatnefs  and  Majefty,  entertains  a  flrong  Con- 
ceit, that  this  great  God  has  made  him  his  Child  and 
fpecial  Favourite,  and  promifed  him  eternal  Glory  in  his 
higheft  Love  •,  will  this  have  a  Tendency,  according  to 
the  Courfe  of  Nature,  to  raife  his  Joy  and  Praife  to  a 
great  Height. 

Therefore,  'tis  beyond  Doubt,  that  too  much  Weight 
has  been  laid,  by  many  Perfons  of  late,  on  Difcoveries  of 
God's  Greatnefs,  awful  Majefty,  and  natural  Perfec- 
tion, operating  after  this  Manner,  without  any  real  View 
of  the  holy,  lovely  Majefty  of  God.     And  Experience 
does  abundantly  witnefs  to  what  Reafon   and  Scripture 
declare  as  to  this  Matter;  there  having  been  very  many 
iPerfons,  v/ho  t  ave  feem'd  to  be  overpower'd  with  the 
|Greatnef?  and  awful  Majefty  of  God,  and  confequen- 
Itially  elevated  in  the  Manner  that  has  been  fpoken  of, 
who  have  been  very  far  from  having  Appearances  of  a 
ichriftian  Sprrit  and  Temper,  in  any  Manner  of  Propor- 
tion, or  FriMts  in  Pradbice  in  any  wife  agreeable ;  but 
cheir  Difcoveries  have  worked  in  a  Way  contrary  to  the 
Dperaticn  of  truly  fpiritualDifco'.'^iies. 
i    Not  that  a  Senfe  of  God's  Greatnefs  and  natural  Attri- 
butes is  not  exceeding  ufeful  and  neceflary.     For  as  I    . 
Dbferved  before,  this  is  implied  in  a  Manifeftation  of 
:he  Beauty  of  God's  Holinefs.     Tho'  that  be  fomething 
Deyond  it,  it  fuppofes  it,  as  the  greater  fuppofes   the 
efs.     And  tho'  natural  Men  may  have  a  Senfe  of  the 
N'^atural  Perfedions  of  God;  yet  undoubtedly  this  is 
V'.oxc  frequent  and  common  with  the  Saints,  than  with 

P  2  natural 


22C  The  fourth  Sigrt  Part  III. 

natural  Men-,  and  Grace  tends  to  enable  Men  to  fee 
thefe  Things  in  a  better  Manner,  than  natural  Men  do. 
And  not  only  enables  them  to  fee  God's  natural  Attri- 
butes, but  that  Beauty  of  thofe  Attributes,  which  (ac- 
cording to  our  Way  of  conceiving  of  God)  is  derived 
from  his  Holinefs. 

IV.  Gracious  A^e^lions  do  arife  from  the  Mind's 
being  enlightned,  rightly  and  fpiritually  to  underfland 
or  apprehend  divine  Things. 

Holy  Affedions  are  not  Heat  without  Light;  but 
evermore  arife  from  fome  Informatiorr  of  the  Under- 
ilanding,  fome  fpiritual  Inltrudion  that  the  Mind  re- 
ceives, fom^e  Light  s^r  adual  Knowledge.  The  Child 
of  God  is  graciouQy  affe(5led,  becaufe  he  {qqs  and  under- 
{lands  fomething  more  of  divine  Things  than  he  did 
before,  more  of  God  or  Chrift  and  of  the  glorious 
Things  exhibited  in  the  Gofpel;  he  has  fome  clearer 
and  better  View  than  he  had  before,  when  he  was  not 
affected:  Either  he  receives  fome  Undierftanding  of 
divine  Things  that  is  new  to  him  -,  or  has  his  former 
Knowledge  renewed  after  the  View  was  decayed;  i  John 
iv.  7.  Every  one  that  lovetb^  knoweth  God,  Phil.  i.  9. 
I  pray  that  your  Love  may  abound  nwre  andmore^  in  Know-- 
ledge  and  in  all  Judgment.  Rom.  x.  2.  -/bey  have  a  Zeal 
of  God,  but  nbt  according  to  Knowledge,  Col.  iii.  10. 
^he  new  Man^  which  is  renewed  in  Knowledge,  Pfal. 
xliii.  3,4.  0  fend  out  thy  Light  and  thy  Truths  let  thet»- 
lead  me,  let  them  bring  me  into  thy  holy  HilL  Johnvi..- 
45.  It  is  written  in  the  Prophets,  and  they  fhall  be  all 
taught  of  God:  Every  Man  therefore  that  hath  heard  and 
hath  learned  of  the  Father,  cometh  unto  me.  Knowledge 
is  the  Key  that  firft  opens  the  hard  Heart,  and  enlarges 
the  AfFedtions,  and  lb  opens  the  Way  for  Men  into  the 
Kingdom  of  Heaven;  Lukexi.  52.  Te  have  taken  away 
the  Key  of  Knowledge. 

Now  there  are  many  Affections  which  don't  arife  from 
any  Lie:ht  in  the  Underflanding,     And  when  it  is  thus, 

it 


Part  III.  of  gracious  Affe^liom,  221 

it  is  a  fure  Evidence  that  thefe  AfFe6lions  are  not  fpiri- 
tual,  let  them  be  ever  fo  high  *  Indeed  they  have  fome 
new  Apprehenfions  which  they  had  not  before.  Such 
is  the  Nature  of  Man,  that  is  impoflible  his  Mind 
fhould  be  affected,  unlefs  it  be  by  fomething  that  he 
apprehends,  or  that  his  Mind  conceives  of.  But  in 
many  Perfons  thofc  Apprehenfions  or  Conceptions  that 
they  have,  wherewith  they  are  affecled,  Ixave  nothino- 
of  the  Nature  of  Knowledge  or  Inftrudion  in  them, 
,  As  for  Inflance;  when  a  Perfon  is  affedied  with  a  lively 
Idea,  fuddenly  excited  in  his  Mind,  of  fome  Shape,  or 
yery  beautiful  pleafant  Form  of  Countenance,  or  fome 
fhining  Light,  or  other  glorious  outward  Appearance: 
Here  is  fomething  apprehended  or  conceived  by  the 
Mind;  but  there  is  nothing  of  the  Nature  of  Inilrudlion 

in 


*  "  Many  that  have  had  mighty  ftrong  AfFcdions  at  fir  ft  Conver- 
^*  fion,  afterwards  become  dry,  and  wither,  andconfume,  and  pine, 
**  and  die  away:  And  now  their  Hypocrify  is  manifeft ;  if  not  to 
-*'  all  the  World,  by  open  Prophanenefs ;  yet  to  the  difcermno- 
«  Eye  of  living  Chriftians,  by  a  formal,  barren,  unfavoury,  unfruiS 
*^  ful  Heart  and  Coyrfe;  becaufe  they  never  had  Light  to  Convi6lioii 

«  enough  as  yet. 'Tis  ftrange  to  fee  fome  People  carried  with 

.**  mighty  AfFcdion  againft  Sin  and  Hell,  and  after  Chrift.  And 
«'  what  is  the  H«ll  yo«  fear?  A  dreadful  Place.  What  is  Chriftf 
**  They  fcarce  know  fo  much  as  D-evils  do;  but  that  is  all.  O  tru'l 
<'  them  not!  Many  hazjej  and  thefe  iv/I/  fall  away  to  fome  Luft,  or 
"  Opinion,  or  Pride,  or  World;  and  the  Reafon  is,  they  never  had 
"  Light  enough,  John  v.  35,  John  ^vas  a  burning  and  Jhining  Light, 
*'■  and  they  did  joy  in  him  for  a  Reafon  y  yet  glorious  as  it  was,  they 
**  faw  not  Chrill  by  it,  efpecially  not  with  divine  Light.  Its  rar«  to 
**  fee  Chriftians  full  both  of  Light  and  AfFedlion.  ^  And  therefore 
*'  confiderof  this ;  many  a  Man  has  bejsnvyell  brought  up,  and  is  of 
«*  afvvect  loving  Nature,  mild  and  gentle,  and  harmlefs,  likes  and 
'*  loves  the  beft  Things,  and  his  Meaning,  and  Mind,  and  Heart 
*'  is  good,  and  has  more  in  Heart  than  in  Shew;  and  fo  hopes  all 
*^  Ihall  go  v-ell  with  him.  I  lay  there  may  lie  greateft  Hypocrify 
"  under  greateft  AfFcdliors;  efpecially  if  they  want  Light.  You 
"  Ihall  be  hardened  in  your  Hypocrify  by  them.  I  never  likecj 
«*  violent  AfFeftions  and  Pangs,  but  only  fuch  as  were  drop'd  in  by 
**  Light ;  becaufe  thofe  come  from  an  external  Principle,  and  lal^ 
"  not,  but  thefe  do.  Men  are  not  aifrighted  by  the  Light  of  the 
**  Sun,  tho' clearer  than  the  Lightning."  -S/^^/tW/ Parable,  Part  J, 
Page  l\6. 


222  7he  fourth  Sign  Part  III. 

in  it:  Perfons  become  never  the  wifer  by  fuch  Things, 
or  more  knowing  about  God,  or  a  Mediator  between 
God  and  Man,  or  the  Way  of  Salvation  by  Chrifl,  or 
any  Thing  contained  in  any  of  the  Do6lrines  of  the 
Gofpel.  Perfons  by  thefe  external  Ideas  have  no  further 
Acquaintance  with  God,  as  to  any  of  the  Attributes  or 
Perfe^lions  of  his  Nature-,  nor  have  they  any  further 
Underflanding  of  his  Word,  or  any  of  his  V/ays  or 
Works.  Truly  fpirtual  and  gracious  Affections  are  not 
raifed  after  this  Manner :  Thefe  arife  from  the  enlight- 
ning  of  the  Underflanding  to  underfland  the  Things 
that  are  taught  of  God  and  Chrift,  in  a  new  Manner, 
the  coming  to  a  new  Underflanding  of  the  excellent 
Nature  of  God,  and  his  wonderful  Pcrfe6i:ions,  fome 
new  View  of  Chrifl  in  his  fpiritual  Excellencies  and 
Fulnefs,  or  Things  open'd  to  him  in  a  new  Manner,  that 
appertain  to  the  Way  of  Salvation  by  Chrifl,  whereby 
he  now  fees  how  it  is,  and  underflands  thofe  divine  and 
ipiritual  Do6lrines  which  once  were  Foolifhnefs  to  him. 
Such  Enlightnings  of  the  Underflanding  as  thefe,  are 
Things  entirely  different  in  their  Nature,  from  ftrong  | 
Ideas  of  Shapes  and  Colours,  and  outward  Brightnefs 
^nd  Glory,  or  Sounds  and  Voices.  That  all  gracious 
Affedlions  do  arife  from  fome  Inflru(Elion  or  Enlightning 
of  the  Underflanding,  is  therefore  a  further  Proof,  that ; 
Affedlions  which  arife  from  fuch  Impreffion  on  the  Ima- 
gination, are  not  gracious  Affections,  b^d^s  the  Things 
obferved  before,  which  make  this  evident. 

Hence  alfo  it  appears,  that  Affedlions  arifing  from 
Texts  of  Scripture  coming  to  the  Mind  are  vain,  when 
no  Inflrudlion  received  in  the  Underflanding  from  thofe ; 
Texts,  or  any  Thing  taught  in  thofe  Texts,  is  the  Ground 
of  the  Affe6lion,  but  the  Manner  of  their  coming  to 
the  Mind.  When  Chrifl  makes  the  Scripture  a  Means 
of  the  Heart's  burning  with  gracious  AffeCtion,  'tis  by .' 
opening  the  Scriptures  to  their  Under fiandings  -,  Lxike  xxiv-. 
32.  Did  not  our  Heart  hum  within  us^  while  he  talked 
with  us  by  the  Way^  and  while  he  opened  to  us  the  Scriptures  f 

It 


Part  III,  of  gracious  AffeSiions.  2.23 

It  appears  alfo,  that  the  AfFeflion  which  is  occafioned  by 

the  coming  of  a  Text  of  Scripture  mufl  be  vain,  when 

the  Affedtion  is  founded  on  fomething  that  is  fuppofed  to 

be  taught  by  it,  which  really  is  not  contained  in  it,  nor 

in  any  other  Scripture-,  becaufe  fuch  fuppofed  Inftrudlion 

is  not  real  In{lru6tionp  but  a  Miftake,  and  Mifapprer 

henfion  of  the  Mind.     As  for  Inftance,  when  Perfons 

fuppofe  that  they  are  exprefsly  taught  by  fome  Scripture 

coming  to  their  Minds,  that  they  in  particular  are  beloved 

of  God,  or  that  their  Sins  are  forgiven,  that  God  is 

their  Father,   and  the   like:    This  is   a   Millake,  or 

Mifapprehenfion ;  for  the  Scripture  no   where  reveals 

the  individual  Perfons  who  are  beloved,  exprefsly-,  but 

only  by  Confequence,  by  revealing  the  Qualifications  of 

Perfons  that  are  beloved  of  God :  And  therefore  this 

Matter  is  not  to  be  learn'd  from  Scripture  any  other  Way 

than  by  Confequence,  and  from  thefe  Qiialifications  : 

For  Things  be  not  to  be  UarrCd  frcra  the  Scripture  any 

other  Way  than  they  are  taught  in  the  Scripture. 

Affedions  really  arife  from  Ignorance,  rather  than 
Inftru6lion,  in  thefe  Inilances  which  have  been  men- 
tion'd  j  as  likewife  in  fome  others  that  might  be  men- 
tion'd.  As  fome  when  they  find  themfelves  free  of 
Speech  in  Prayer,  they  call  it  God's  being  with  them ; 
and  this  affedts  them  more ;  and  fo  their  Affe(2:ions  arc 
fet  a  going  and  increafed :  When  they  look  not  into  the 
Caufe  of  this  Freedom  of  Speech-,  which  may  arife  many 
other  Ways  befides  God  s  fpiritual  Prefence.  So  fome 
are  much  affeded  with  fome  apt  Thoughts  that  come 
into  their  Minds  about  the  Scripture,  and  call  it  the 
Spirit  of  God  teaching  them.  So  they  afcribe  many  of 
the  Workings  of  their  own  Minds,  which  they  have  a 
high  Opinion  of,  and  are  pleafed  and  taken  with,  to  the 
fpecial  immediate  Influences  of  God's  Spirit;  and  fo  are 
mightily  afFedled  with  their  Privilege.  And  there  ar^ 
fome  Inftarxes  of  Perfons,  in  whom  it  feems  manifefi 
that  the  firft  Ground  of  their  Affedtion  is  fome  bodily 
JSenfation.     The  animal  Spirits,  by  fome  Caufe  (an4 

probably 


224  ne  fourth  Sign  Part  III. 

probably  fometimes  by  the  Devil)  are  fuddenly  and  unac- 
countably put  into  a  very  agreeable  Motion,  caufmg 
Perfons  to  feel  pleafantly  in  their  Bodies  j  the  animal 
Spirits  are  put  into  fuch  a  Motion  as  is  wont  to  be  con- 
neded  with  the  Exhileration  of  the  Mind;  and  the  Soul, 
by  the  Laws  of  the  Union  of  Soul  and  Body,  hence 
feels  Pleafure.  The  Motion  of  the  animal  Spirits  don't 
firfl  arife  from  any  Affe6tion  or  Apprehcnfion  of  the 
Mind  whatfoever ;  but  the  very  firfl  Thing  that  is  felt, 
is  an  Exhileration  of  the  animal  Spirits,  and  a  pleafant 
external  Senfation,  it  may  be  in  their  Breafts.  Hence 
through  Ignorance,  the  Perfon  being  furprized,  begins 
to  think,  furely  this  is  the  Holy  Ghoil  coming  into  him. 
And  then  the  Mind  begins  to  be  alFe(5led  and  raifed : 
There  is  firfl  great  Joy;  and  then  many  other  AfFedions, 
in  a  very  tumultuous  Manner,  putting  all  Nature,  both 
Body  and  Mind,  into  a  mighty  Ruffle.  For  though, 
as  I  obferved  before,  'tis  the  Soul  only  that  is  the  Seat 
of  the  Affeolion\  yet  this  hinders  not  but  that  bodily 
Senfations,  may  in  this  Manner,  be  an  Occafion  of  Af- 
feElions  in  the  Mind. 

And  if  Men's  religious  Affedbions  do  truly  arife  from 
fome  Inflru6bion  or  Light  in  the  Underflanding;  yet  the 
Affedbion  is  not  gracious,  unlefs  the  Light  which  is  the 
Ground  of  it  be  fpiritual.  Affedtions  may  be  excited 
by  that  Underflanding  of  Things,  which  they  obtain 
merely  by  humane  Teaching,  with  the  common  Improve- 
ment of  the  Faculties  of  the  Mind.  Men  may  be 
much  affedled  by  Knowledge  of  Things  of  Rehgion 
that  they  obtain  this  Way ;  as  fome  Philofophers  have 
been  mightily  affedled,  and  almofl  carried  beyond  them- 
felves,  by  the  Difcoverics  they  have  made  in  Mathema- 
ticks  and  natural  Philofophy.  So  Men  may  be  much 
affedbed  from  common  Illuminations  of  the  Spirit  of 
God,  in  which  God  afTifls  Men's  Faculties  to  a  greater 
Degree  of  that  Kind  of  Underflanding  of  religious 
Matters,  which  they  have  in  fi^me  Degree,  by  only  the 
ordinary  Exercife  and  Improvement  of  their  own  Facul- 

ties. 


Part  III.  of  gracious  Affe5lions.  225 

ties.  Such  Illuminations  may  much  affed  the  Mind; 
as  in  many  whom  we  read  of  in  Scripture,  that  ivere 
mce  enlightened:  But  thele  Afi^edions  are  not  fpiritual. 

There  is  iuch  a  Thing,  if  the  Scriptures  are  of  any 
Ufe  to  teach  us  any  Thing,  as  a  fpiritual,  fupernatural 
Underftanding  of  divine  Things,  that  is  peculiar  to  the 
Saints,  and  which  thofe  who  are  not  Saints  have  nothing 
of.  'Tis  certainly  a  Kind  of  Underftanding,  appre- 
hending or  difcerning  of  divine  Things,  that  natural 
Men  have  nothing  of,  which  the  Apoftle  fpeaks  of, 
I  Cor.  ii.  14.  But  the  natural  Man  receivethfiot  the  Thincrs 
cf  the  Spirit  of  Gcd  -,  for  they  are  FcoliJJonefs  unto  him  \ 
neither  can  he  kyiow  them^  hecaufe  they  are  fpij-itiially  dif- 
cerned.  'Tis  certainly  a  Kind  of  feeing  or  difcern-ns; 
fpiritual  Things,  peculiar  to  the  Saints,  which  is  fpokea 
of,  I  John  iii.  6.  IVhcfoever  ftnneth  hath  not  feen  him^ 
neither  kno'uon  him.  3  Jolm  1 1.  He  that  doth  Evil  hath 
not  feen  God.  And  John  vi.  40.  "This  is  the  Will  of  him 
that  fent  me.,  that  every  one  that  feeth  the  Son.,  and  hc- 
lieveth  on  him^  may  have  everlafting  Life.  Chap.  xiv.  1  o, 
^he  World  feeth  me  no  m.ore\  but  ye  fee  me.  Chap.  xvii. 
3.  This  is  eternal  Life.,  that  they  might  know  thee  tie 
only  true  God.,  and  Jefus  Chrift  whom  thou  heft  fent. 
Matth.  xi.  27.  "No  Man  knoweth  the  Son.,  but  the  Father  \ 
neither  knoweth  any  Man  the  Father ^  but  the  Son.,  and  he 
to  whomfoever  the  Son  will  reveal  him.  John  xii.  4/:^, 
He  that  feeth  me.,  feeth  him  that  fent  me.  Pfal.  ix.  10. 
They  that  know  thy  Name.,  will  put  their  Truft  in  thee. 
Phil.  iii.  8.  I  count  all  Things  but  Lofst  for  the  Eyicellency 
of  the  Knowledge  of  Chrift  Jefus  'my  Lord., — Verfe  10. 
That  I  may  know  him. — And  innumerable  other  Places 
there  are,  all  over  the  Bible,  which  fhew  the  fame. 
And  that  there  is  fuch  a  Thing  as  an  Underftanding  of 
divine  Things,  which  in  its  Nature  and  Kind  is  who!  y 
different  from  all  Know^ledge  that  natural  Men  have,  is 
evident  from  this,  that  there  is  an  Underftanding  of 
divine  Things,  which  the  Scripture  calls  fpiritual  Under- 
ftanding j  Col.  i.  5.  JVe  do  not  ceafe  to  pray  for  you.,  and 

to 


226  Tte  fourth  Sign  Part  III, 

So  deftre  that  you  may  he  filled  with  the  Knowledge  cf 
bis  JVill^  in  all  JVifdom^  and  fpiritual  Under/landing.  It 
has  been  already  fhown,  that  that  which  is  fpiritual,  m 
the  ordinary  Ufe  of  the  Word  in  the  New  Teftament, 
is  entirely  different  in  Nature  and  Kind,  from  all  which 
riatural  Men  are,  or  can  be  the  Subjedts  of. 

From  hence  it  may  be  furely  infer'd,  wherein  fpiritual 
Underflanding  confifls.  For  if  there  be  in  the  Saints 
a.  Kind  of  Apprehenfion  or  Perception,  which  is  in  its 
Nature,  perfectly  diverfe  from  all  that  natural  Men 
have,  or  that  it  is  pofTible  they  fliould  have,  'till  they 
have  a  new  Nature;  it  mud  confift  in  their  having  a 
certain  Kind  of  Ideas  or  Senfations  of  Mind,  which  arc 
fimply  diverfe  from  all  that  is  or  can  be  in  the  Minds  of 
iiatural  Men.  And  that  is  the  fame  Thing  as  to  fay, 
that  it  confifts  in  the  Senfations  of  a  new  fpiritual  Senfe, 
which  the  Souls  of  natural  Men  have  not;  as  is  evident 
by  what  has  been  before,  once  and  again  obferved. 
But  I  have  already  Ihewn  what  that  new  fpiritual  Senfe 
Vs  v/hich  the  Saints  have  given  them  in  Regeneration, 
and  what  is  the  Object  of  it.  I  have  lliewn  that  the 
immediate  Objed  of  it  is  the  fupreme  Beauty  and  Excel- 
lency of  the  Nature  of  divine  Things,  as  they  are  in 
themfelves.  And  this  is  agreeable  to  the  Scripture: 
The  Apoflie  very  plainly  teaches  that  the  great  Thing 
difcovered  by  fpiritual  Light,  and  underftood  by  fpiri- 
tual Knowledge,  is  the  Glory  of  divine  Things,  2  Cor. 
TV.  3,  4.  But  if  our  G  of  pel  be  hid,  it  is  hid  to  them  that 
£ire  loft  \  in  whom  the  God  of  this  World  hath  blinded  the 
Minds  of  them  that  believe  not,  left  the  Light  of  the  glo- 
lioHS  Gofpel  cf  Chrifty  who  is  the  Image  of  God,  ftjould 
Jhine  unto  them:  together  with  Verfc  6.  For  God  who 
commanded  the  Light  to  fhineout  of  Darknefs,  haih  fhined 
in  our  Hearts,  to  give  the  Light  of  the  Knowledge  of  the 
Glory  of  God  in  the  Face  of  'jefus  Chrift:  And  Chap.  iii. 
18,  preceeding;  But  we  all,  with  open  Face,  beholding 
if  sin  a  Glafs,  the  Glory  of  the  Lord,  are  changed  into  the 
fmm  ImagCy  from  Glory  to  Glory ^  even  as  by  the  Spirit  of 

tie 


Part  IIL  dJ  gr adorn  AffeEllom.  227 

the  Lord,  And  it  mufl  needs  be  fo,  for  as  has  been 
before  obferved,  the  Scripture  often  teaches  that  all 
true  Religion  fummarily  confiiLS  in  the  Love  of  divine 
Things.  And  therefore  that  Kind  of  Underftandingor 
Knowledge,  which  is  the  proper  Foundation  of  true 
Religion,  mufl  be  the  Knowledge  of  the  Lovelinefs  cf 
divine  Things.  For  doubtlels,  that  Knowledge  which  is 
the  proper  Foundation  of  Lcve^  is  tlie  Knowledge  of 
Lcvelinefs.  What  that  Beauty  or  Lovelinefs  of  divine 
Things  is,  which  is  the  proper  and  immediate  Obiedb 
of  a  fpiritual  Senfe  of  Mind,  was  fhewed  under  the  lail 
Head  infilled  on,  "viz.  That  it  is  the  Beauty  of  their 
rnoral  Perfe6lion.  Therefore  it  is  in  the  View  or  Senic 
of  this,  that  fpiritual  Underftanding  does  more  imme-^ 
diately  and  primarily  confift.  And  indeed  it  is  plain  it 
can  be  nothing  elie-,  for  (as  has  been  fhewn)  there  is 
nothing  pertaining  to  divine  Things  befides  the  Beautv 
of  their  moral  Excellency,  and  thofe  Properties  ami 
Qualities  of  divine  Things  which  this  Beauty  is  the 
Foundation  of,  but  what  natural  Men  and  Devils  can 
fee  and  know,  and  will  know  fully  and  clearly  to  all 
Eternity. 

From  what  has  been  faid,  therefore,  wc  come  necef- 
farily  to  this  Conclufon,  concerning  that  v/herein  ipii-i- 
tual  Underftanding  confifls  -,  viz.  That  it  confiflsln  a 
Senfe  of  the  Hearty  of  the  fupreme  Beauty  mid  S'lveetnefs 
of  the  Holinefs  or  7noral  Perfeciicn  cf  divine  Things^  toge- 
ther with  all  that  Difcerning  and  Knowledge  of  Things  cf 
Religion^  that  depends  upon^  and  flows  from  fuch  ^a 
Senfe. 

Spiritual  Underftanding  ccnfifts  primarily  in  a  Senfi 
pf  Heart  of  that  fpiritual  Beauty.  1  fay,  a  Senfe  ^of 
Heart',  for  it  is  not  Speculation  meerly  that  is  concerned 
in  this  Kind  of  Underftanding:  Nor  can  there  be  a  clear 
Diftindtion  made  between  the  two  Faculties  of  Under- 
ftanding and  Will,  as  afting  diftindly  and  fepararclv, 
in  this  Matter.  When  the  Mind  is  fenftble  of  the  fweet 
Beauty  and  Amiablenefs  of  a  Thing,  that  implies  a  Scn« 

ftblcneis 


228  The  fourth  Sign  Part  III. 

fiblcnefs  of  Sweetnefs  and  Delight  in  the  Prefence  of 
the  Idea  of  it:  And  this  Senfiblenefs  of  the  Amiable- 
iiefs  or  Delightfiilnels  of  Beauty,  carries  in  the  very 
Nature  of  it,  the  Senfe  of  the  Heart  \  or  an  EfFed  and 
ImprefTion  the  Soul  is  the  Subjed  of,  as  a  Subftance 
poifefled  of  Tafle,    Inclination  and  Will. 

There  is  a  Diltinftion  to  be  made  between  a  meer 
nctlGnalUnderfianding^  wherein  the  Mind  only  beholds 
Things  in  the  Exercife  of  a  fpeculativc  Faculty  ^  and 
the  Senfe  of  the  Hearty  wherein  the  Mind  don't  only 
fpeculati  and  behold^  but  relifloes  and  feek.  That  Sort 
of  Knowledge,  by  which  a  Man  has  a  fenfible  Percep- 
tion of  Amiablcneis  and  Loathfomenefs,  or  of  Sweet- 
ncis  and  Naufeoufnels,  is  not  juft  the  fame  Sort  of 
Knowledge  with  that,  by  which  he  knows  what  a  Tri- 
angle is,  and  what  a  Square  is.  The  one  is  meer  fpecu- 
larive  Knowledge-,  the  other  fenfible  Knowledge,  in 
which  more  than  the  meer  Intellect  is  concerned  •,  the 
Heart  is  the  proper  Subjed  of  it,  or  the  Soul  as  a  Being 
that  not  only  beholds,  but  has  Inclination,  and  is  pleafed 
or  difpleafed.  And  yet  there  is  the  Nature  of  Inftruc- 
tion  in  it;  as  he  that  has  perceived  the  fweet  Tafle  of^ 
Honey^  knows  much  more  about  it,  than  he  who  has 
only  looked  upon  and  felt  of  it. 

The  Apoftie  leems  to  make  a  Diflin6lion  between 
meer  fpeculative  Knowledge  of  the  Things  of  Religion, 
and  fpi ritual  Knowledge,  in  calling  that  the  Form  of 
Kncjoledge^  dnd  of  the  'Truth  \  Rom.  ii.  20.  Which  hafi 
the  Form  of  Knowledge^  and  of  the  Truth  in  the  haw. 
The  latter  is  often  reprefented  by  relifhing,  fmelHng, 
or  tafting-,  2  Cor.  ii.  14.  Now  Thanks  he  to  God^  which 
.dways  caufeth  us  to  triumph  in  Chrift  Jefus^  and  maketh 
raanifefl  the  Savour  of  his  Knowledge^  in  every  Place. 
Matth.  xvi.  2:5.  Thou  favour  eft  not  the  Things  that  he  of 
God.y  hut  thoje  Things  that  he  of  Men,  i  Pet.  ii.  2,  3. 
As  new  horn  Babes^  deftre  the  fincere  Milk  of  the  Word^ 
that  ye  may  grow  thereby  •,  //  fo  he  ye  have  tailed  that 
the  Lord  is  gracious.     Cant.  i.  3.  Becaufe  of  the  Savour 

of 


Part  III.  of  gracioin  AffeBions.  Z2g 

ef  thy  good  Ointments^  thy  Name  is  as  Ointment  poured 
forth-,  therefore  do  the  Virgins  love  thee\  compared  with 
I  John  ii.  20.  But  ye  have  an  Unftion  from  the  Holy 
Oney  and  ye  know  all  Things. 

Spiritual  UndtrH^-nding  primarily  confiils  in  this  Senfe, 
er  Tafle  of  the  moral  Beauty  of  divine  'Things  •,  fo  that  no 
Knowledge  can  be  called  Spiritual,  any  further  than  it 
arifes  from  this,  and  has  this  in  it.  But  fecondarily^  it 
includes  all  that  Difcerning  and  Knowledge  of  Things  of 
Religion^  which  depends  upon^  and  flows  from  fuch  a 
Smfe, 

When  the  true  Beauty  and  Amiablenefs  of  the  Holi^ 
nefs  or  true  moral  Good  that  is  in  divine  Things,  is  dif- 
covered  to  the  Soul,  it  as  it  were  opens  a  new  World 
to  it's  View.  This  fhews  the  Glory  of  all  the  Perfec- 
tions of  God,  and  of  every  Thing  appertaining  to  the 
divine  Being :  For,  as  was  obfcrved  before,  the  Beauty 
of  all  arifes  from  God's  moral  Pcrfedlion.  This  fhews 
the  Glory  of  all  God's  Works,  both  of  Creation  and 
Providence:  For  'tis  th§  fpecial  Glory  of  them,  that 
God's  Holinefs,  Righteoufnefs,  Faithfulnefs  and  Good- 
nefs  are  fomanifeftcdinthem;  and  without  thefc  moral 
Perfedlions,  there  would  be  no  Glory  in  that  Power  and 
Skill  with  which  they  are  v/rouo^ht.  The  glorifying  of 
God's  moral  Perfections,  is  the  fpecial  End  of  all  the 
Works  of  God's  Hands.  By  this  Senfe  of  the  moral 
Beauty  of  divine  Things,  is  underllood  the  Sufnciency 
of  Chriftas  a  Mediator:  For  'tis  Only  by  the  Difcovery 
of  the  Beauty  of  the  moral  Perfedion  of  Chriil,  that 
the  Believer  is  let  into  the  Knowledge  of  the  Excellency 
of  his  Perfon,  fo  as  to  know  any  Thing  more  of  it  than 
the  Devils  do :  And  'tis  only  by  the  Knowledge  of  the 
Excellency  of  Chrift's  Perfon,  that  any  know  his  Suffi- 
ciency as  a  Mediator;  for  the  latter  depends  upon,  and 
arifes  from  the  former.  'Tis  by  feeing  the  Excellency 
of  Chrift's  Perfon,  tnat  the  Saints  arc  made  fenfiblc  of 
the  Precioufnefs  of  his  Blood,  and  it's  Sufficiency  to 
attone  far  Sin :  For  therein  confifts  the  Precioufnefs  of 

Chrift's 


230  T^he  fourth  Sign  Part  III* 

ChriU's  Blood,  that  'tis  the  Blood  of  lb  excellent  and 
amiable  a  Perfon.     And  on  this  depends  the  Meritori- 
oufnefs  of  his   Obedience,  and  Sufficiency  and  Preva- 
lence of  his  Intercefiion.     By  this  Sight  of  the   moral 
Beauty  of  divine  Things,  is  feen  the  Beauty  of  the  Way 
of  Salvation  by  Chrift:  For  that  confifts  in  the  Beauty 
of  the  moral  Perfe6lions  of  God,  which   wonderfully 
iliincs  forth  in  every  Step  of  this  Method  of  Salvation, 
from  Beginning  to  End.     By  this  is  feen  the  Fitnefs  and 
Suitablenefs  of  this  Way:   For  this  wholly  confifts  in 
its  Tendency  to  deliver  us  from  Sin  and  Hell,  and  to 
bring  us  to  the  Happinefs  which  confifts  in  the  PofTeflion 
and  Enjoyment   of   moral   Good,    in   a  Way  fweetly 
r.c-recins:  with  God's  moral  Ferfe6lions.     And  in  the 
Way's  being  contrived  fo  as  to  attain  thefe  Ends,  confifts 
the  excellent  Wifdom  of  that  Way.     By  this  is  feen  the 
Excellency  of  the  Word  of  God :  Take  away  all  the 
moral  Beauty  and  Sweetnefs  in  the  Word,  and  the  Bible 
is  left  wholly   a  dead  Letter,  a  dry,  lifelefs,  taftelefs 
Thing.     By  this  is  (oitn  the  true  Foundation  of  our 
"Duty,  the   Worthinefs  of  God  to  be  fo  efteem'd,  ho- 
nour'd,  lov'd,  fubmitted  to,  and  fcrv'd,  as  he  requires 
of  us,  and  the  Amiablenefs  of  the  Duties   themfelves 
that  are  required  of  us.     And  by  this  is  feen  the  true 
Evil  of  Sin :  For  he  who  fees  the  Beauty  of  Holinefs, 
mud  ncceflarily  fee  the  Flatefulnefs  of  Sin,  its  contrary. 
By  this   Men  underftand  the  true  Glory  of  Fleaven, 
wliich  confifts  in  the  Beauty  and  Happinefs  that  is  in 
Holinefs.     By  this  is  feen  the  Amiablenefs  and  Happi- 
nefs of  both  Saints  and  Angels.    He  that  fees  the  Beauty 
of  Holinefs,  or  true  moral  Good,  fees  the  greateft  and 
moft  important  Thing  in  the  World,  which  is  the  Ful- 
nefs  of  all  Things,    without  which  all  the  World   is 
em.nty,  no  better  than  nothing,  yea,  worfe  than  nothing. 
Unkfs  this  is  feen,  nothing  is  feen,  that  is   worth  the 
Seeino-t  For  there  is  no  other  true  Excellency  or  Beauty„ 
UnleS  this  be  underftood,  nothing   is  underftood,  that 
is  worthy  of  the   Exercife  of  the   noble  Faculty    of 
Underftanding.     This  is  the  Beauty  of  the   Godhead, 

and 


?ART  III.  of  graciom  JffeBionu  231 

■  and  the  Divinity  of  Divinity,    (if  I  may  fo  fpcak)  the 

Good  of  the  infinite  Fountain  of  Good;  without  which 

God  himfelf  (if  that  were  poffible  to  be)  would  be  an 

infinite  Evil,  Without  which,  we  ourfelves   had  better 

I  never  have  been  •,  and  without  which  there  had  better 

have  been  no  Being.     He  therefore  in  EfFe6l  knows 

nothing,  that  knows  not  this :  His  Knowledge  is  but  the 

Shadow  of  Knowledge,  or  the  Form  of  Knowledge,  as 

the  Apoftle  calls  it.     Well  therefore  may  the  Scripture 

reprefent  thofe  who  are  deflitute  of  that  fpiritual  Senfe, 

by  which  is  perceived  the  Beauty  of  Holinefs,  as  totally 

blind,  deaf  and  fenfelefs,  yea  dead.      And  well  may 

Regeneration,  in  which  this  divine  Senfe  is  given  to  the 

Soul  by  its  Creator,  be  reprefemed  as  opening  the  blind 

Eyes,  and  raifing  the  Dead,  and  bringing  a  Perfon  into 

a  new  World.     For  if  what  has  been  laid  be  confider'd^ 

it  will  be  manifefl,  that  when  a  Ferfon  has  this  Senfe  and 

Knowledge  given  him,  he  will  view  nothing  as  he  did 

before :  tho'  before  he  knew  all  Things  after  the  Flejhy 

^et  henceforth  he  will  know  them  fo  no  more\  a,nd  he  is 

become  a  new  Creature^  old  Things  are  pafi  away^  hehold 

eU Things  are  become  new-,  agreeable  to  2  Cor.  v.  1 6, 1 7. 

And  befides  the  Things  that  have  been  already  men- 
tioned, there  arifes  from  this  Senfe  of  fpiritual  Beauty^ 
all  true  experimental  Knowledge  of  Religion;  which  is 
of  itfelf,  as  it  were  a  new  World  of  Knowledge.     He 
that  fees  not  the  Beauty  of  Holinefs,  knows  not  what 
one  of  the  Graces  of  God's  Spirit  is ;  he  is  deflitute  of 
any  Idea  or  Conception   of  all  gracious  Exercifes  of 
Soul,  and  all  holy  Comforts  and  Delights,  and  all  EfFeds 
of  the  faving  Influences  of  the  Spirit  of  God  on  the 
Heart:  And  fo  is  ignorant  of  the'  grcateft  Works  of 
God,  the  moft  important   and  glorious  Effeds  of  his 
Power  upon  the  Creature :  And  alfo  is  wholly  ignorant 
of  the  Saints  as  Saints ;  he  knows  not  what  they  arc : 
And  in  Effed  is  ignorant  of  the  whole  fpiritual  World. 

Things   being  thus,  it  plainly  appears,  that  God's 
implanting  that  fpiritual  fupernatural  Senfe  which  has 

been 


232  The  foiirtb  Sign  Part  III. 

been  fpoken  of,  makes  a  great  Change  in  a  Man.  And 
were  ic  not  for  the  very  imperfedl  Degree,  in  which  this 
Senie  is  commonly  given  at  firft,  or  the  fmall  Degree  of 
this  glorious  Light  that  firil  dawns  upon  the  Soul-,  the 
Change  made  by  this  fpiritual  Opening  of  the  Eyes  in 
Converfion,  would  be  much  greater,  and  more  remark- 
able, every  Way,  than  if  a  Man,  who  had  been  born 
blind,  and  with  only  tiie  other  four  Senfes,  fhould  con- 
tinue fo  a  long  Time,  and  then  at  once  Ihould  have  the 
Senfe  of  Seeing  imparted  to  him,  in  the  Midft  of  the 
clear  Light  of  the  Sun,  difcovering  a  World  of  vifible 
Objeds.  For  tho'  Sight  be  more  noble  than  any  of  the 
other  external  Senfes-,  yet  this  fpiritual  Senfe  which  has 
been  fpoken  of,  is  infinitely  more  noble  than  that,  or 
any  other  Principle  of  Difccrning  that  a  Man  naturally 
has,  and  the  Objeft  of  this  Senfe  infinitely  great  and 
more  important. 

This  Sort  of  Underftanding  or  Knowledge  is  that 
Knowledge  of  divine  Things  from  whence  all  truly 
gracious  Affeftions  do  proceed  :  By  which  therefore  all 
Affedlions  are  to  be  tried.  Thofe  Affedlions  that  arife 
wholly  from  any  other  Kind  of  Knowledge,  or  do  refult 
from  any  other  Kind  of  Apprehenfions  of  Mind,    are 


vain.* 


From 


*  *'  Take  Heed  of  contenting  yourfelves  with  every  Kind  of 
**  Knowledge.  Do  not  vv'orllnp  every  Image  of  your  own  Heads; 
*'■  efpecially  you  that  fall  fliort  of  Truth,  or  the  Knowledge  of  It. 
'*  For  when  you  have  fome,  there  may  be  yet  that  wanting,  which 
■•*  may  make  you  fmccre.  There  are  many  Men  of  great  Knowledge, 
^*  able  to  teach  themfclves,  and  others  too ;  and  yet  their  Heartfe  are 
**  unfound.  Hov/  comes  this  to  pafs  ?  Is  it  becaufe  they  have  fo  much 
•'^  Light?  No  J  but  becaufe  they  want  much.  And  therefore  content 
-'  not  yourfelves  with  every  Knowledge.  There  is  fome  Knowledge 
*'  which  Men  have  by  the  Light  of  Nature,  (which  leaves  them  with- 
**  out  Excufe)  from  the  Book  of  Creation  9  fome  by  Power  of  Educa- 
*•  tion  ;  fome  by  the  Light  of  the  LaW,  whereby  Men  know  their 
•*  Sin  and  Evils ;  fome  by  the  Letter  of  the  Gofpel ;  and  fo  Men  may 
'*  know  much,  and  fpeak  v/ell;  and  fo  in  feeing,  fee  not;  fome  by 
•*  the  Spirit,  and  may  fee  much,  fo  as  to  prophecy  in  Chrift's  Name, 
"*  and  yet  bid  depart ;  Mutth.  vii.    Now  there  is  a  Light  of  Gleryr- 

*<  where  b/ 


i 


Part  III.  of  gracious  Affe^lom,  233 

From  what  has  been  faid,  may  be  learn'd  wherein  the 
moll  cfTential  Difference  lies  between  that  Light  orUn- 
derllanding  which  is  given  by  the  common  Influences 
of  the  Spirit  of  God,  on  the  Hearts  of  natural  Men, 
and  that  faving  Inflrudlion  which  is  given  to  the  Saints. 
The  latter  primarily  and  moft  eflentially  lies  in  behold- 
ing the  holy  Beauty  that  is  in  divine  Things;  which  is 
the  only  true  moral  Good,  and  which  the  Soul  of  fallen 
Man  is  by  Nature  totally  blind  to.  The  Former  con- 
fifts  only  in  a  further  Underftanding,  thro'  the  AfTiftance 
of  natural  Principles,  of  thofe  Things  which  Men  may 
know,  in  fome  Meafure,  by  the  alone  ordinary  Exer- 
cife  of  their  Faculties.  And  this  Knowledge  confifts 
only  in  the  Knowledge  of  thofe  Things  pertaining  to 
Religion,  which  are  naturaL  Thus  for  Inftance,  in 
thofe  Awakenings  and  Convi6lion'^  of  Confcience,  that 
natural  Men  are  often  fubjeft  to,  the  Spirit  of  God 
gives  no  Knowledge  of  the  true  moral  Beauty  which  is 
in  divine  Things ;  but  only  afTifts  the  Mind  to  a  clearer 
Idea  of  the  Guilt  of  Sin,  or  its  Relation  to  a  Punifh- 
nient,  and  Connexion  with  the  Evil  of  Suffering  (with- 
out any  Sight  of  its  true  moral  Evil,  or  Odioufnefs 
as  Sin)  and  a  clearer  Idea  of  the  natural  Perfections  of 
God,  wherein  confifts,  not  his  holy  Beauty  and  Glory, 
but  his  awful  and  terrible  Greatnefs.  'Tis  a  clear  Sight 
of  this,  that  will  fully  awaken  the  Confciences  of  wicked 
Men  at  the  Day   of  Judgment,  without  any  fpiritual 

Light, 


*'  whereby  the  Eleft  fee  Things  in  another  Manner :  To  tell  you  how, 
**  they  cannot:  It's  the  Beginning  of  Light  in  Heaven:  And  the 
'*  fame  Spirit  that  fills  Chrill,  filling  their  Minds,  that  they  know, 
"  by  this  anointing,  all  Things :  Which  if  ever  you  have,  you  muft 
**  become  Babes  and  Fools  in  your  own  Eyes.  God  will  never  write 
'♦  his  Law  in  your  Minds,  'till  all  the  Scribblings  of  it  are  blotted 
*'  out.  Account  all  your  Knowledge  Lofs  for  the  Gaining  of  this. 
"  'Tis  fad  to  fee  many  a  Man  pleafing  himfelf  in  his  own  dreaming 
'»  Delufions ;  yet  the  poor  Creature  in  feeing,  fees  not;  which  is 
'*  God's  heavy  Curfe  upon  Men  under  greatell  Means,  and  which 
^^  lays  dl  wall®  and  defolate,"     Shepard'%  Parable,  Part  L  p,  147. 

Q. 


234  The  fourth  Sig?i  Part  III. 

Light.  And  'tis  a  lefTer  Degree  of  the  fame,  that 
av/akens  the  Confciences  of  natural  Men,  without  fpiri^ 
tual  Lights  in  this  World.  The  fame  Difcoveries  are 
in  fome  Meafure  given  in  the  Confcience  of  an  awakened 
Sinner  in  this  World,  which  will  be  given  more  fully  in 
the  Confciences  of  Sinners  at  the  Day  of  Judgment. 
The  fame  Kind  of  Sight  or  Apprehenfion  of  God,  in  a 
IcfTcr  Degree,  makes  awakened  Sinners  in  this  World, 
fenfible  of  the  dreadful  Guilt  of  Sin,  againft  fo  great 
and  terrible  a  God,  and  fenfible  of  its  amazing  Punifli- 
ment,  and  fills  them  with  fearful  Apprehenfions  of 
divine  Wrath;  that  wiH  thoroughly  convince  all  wicked 
Men,  of  the  infinitely  dreadful  Nature  and  Guilt  of 
Sin,  and  aftonifh  them  with  Apprehenfions  of  Wrath, 
when  Chrift  fhall  come  in  the  Glory  of  his  Power  and 
Majeily,  and  every  Eye  fhall  fee  him,  and  all  the  Kin- 
dreds of  the  Earth  fhall  wail  becaufe  of  him.  And  in 
thofe  common  Illuminations,  which  are  fometimes  given 
to  natural  Men,  exciting  in  them  lb  me  Kind  of  religi- 
ous Defire,  Love  and  Joy,  the  Mind  is  only  afTiflied  to  a 
clearer  Apprehenfion  of  the  natural  Good  that  is  in 
divine  Things.  Thus  fometimes,  under  common  Illu- 
minations, Men  are  raifed  with  the  Ideas  of  the  natural 
Good  that  is  in  Heaven;  as  its  outward  Glory,  its  Eafe, 
its  Honour  and  Advancement,  a  being  there  the  Objeds 
of  the  high  Favour  of  God,  and  the  great  Refpedt  of 
Men  and  Angels,  i^c.  So  there  are  many  Things  ex- 
hibited in  the  Gofpel,  concerning  God  and  Chrift,  and 
the  Way  of  Salvation^  that  have  a  ;i^/«r^/ Good  in  them, 
which  fuits  the  natural  Principle  of  Self-Love.  Thus 
in  that  great  Goodnefs  of  God  to  Sinners,  and  thp 
wonderful  dying  Love  of  Chrift,  there  is  a  natural 
Good,  which  all  Men  love,  as  they  love  themfelves;  as 
well  as  a  fpiritual  and  holy  Beauty,  which  is  {t^n  only 
by  the  Regenerate.  Therefore  there  are  many  Things 
appertaining  to  the  Word  of  God's  Grace,  delivered  in 
the  Gofpel,  which  may  caufe  natural  Men,  when  they 
hear  it,  anon  with  Joy  to  receive  it.     All  that  Love 

which 


Part  III.  of  gracious  AffeBiom,  235 

which  natural  Men  have  to  God,  and  Chrifl,  and  chri- 
;  ftian  Vertues,  and  good  Men,  is  not  from  any  Sight  of 
I  the  Amiablenefs  of  the  Holinefs,  or  true  moral  Excel- 
i  lency  of  thefe  Things  •,  but  only  for  the  Sake  of  the 
!  natural  Goodi  there  is  in  them.  All  natural  Men's  Hatred 
I  of  Sin,  is  as  much  from  Principles  of  Nature,  as  Men's 
Hatred  of  a  Tyger  for  his  Rapacioufnefs,  or  their  Aver- 
I  fionto  a  Serpent  for  his  Poifon  and  Hurtfulnefs:  And 
\  all  their  Love  of  chriflian  Vertue,  is  from  no  higher 
I  Principle  than  their  Love  of  a  Man's  good  Nature, 
\  which  appears  amiable  to  natural  Men  •,  but  no  other- 
!  wife  than  Silver  and  Gold  appears  amiable  in  the  Eyes 
;  of  a  Merchant,  or  than  the  Blacknefs  of  the  Soil  is 
j  beautiful  in  the  Eyes  of  the  Farmer. 

From  what  has  been  faid  of  the  Nature  of  fpiritual 
Underilanding,  it  appears  that  fpiritual  Underilanding 
does  not  confifl:  in  any  new  dodtrinal  Knowledge,  or  in 
having  fuggefled  to  the  Mind  any  new  Propofition,  not 
before  read  or  heard  of:  For  'tis  plain  that  this  fuggefting 
of  new  Proportions,  is  a  Thing  entirely  diverfe  from 
giving  the  Mind  a  new  Tafte  or  Relilh  of  Beauty  and 
Sweetneis.*  'Tis  alfo  evident  that  fpiritual  Knowledge 
does  not  confift  in  any  new  dodtrinal  Explanation  of  any 
Part  of  the  Scripture-,  for  ftill,  this  is  but  dodlrinal 
Knowledge,  or  the  Knowledge  of  Proportions;  the 
do6lrinal  explaining  of  any  Part  of  Scripture,  is  only 
giving  us  to  underftand,  what  are  the  Propolitions  con- 
tain'd  or  taught  in  that  Part  of  Scripture. 

Hence 


*  Cal'uiny  in  his  Inftitutions,  Book  I.  Chap.  ix.  §  i.  fays,  **Itis 
"  not  the  Office  of  the  Spirit  that  is  promifed  us,  to  make  new  and- 
**  before  unheard  of  Revelations,  or  to  coin  fome  new  Kind  of  Doc- 
**  trine,  which  tends  to  draw  us  away  from  the  received  Dodrine  of 
**  the  Gofpel ;  but  to  feal  and  confirm  to  us  that  very  Do6lrine  which 
**  is  by  the  Gofpel."  ^  And  in  the  fame  Place  he  fpeaks  of  fome,  that 
inthofeDays  maintain'd  a  contrary  Notion,  pretending  to  be  immedi^ 
»tely  led  by  the  Spirit,  as  Perfons  that  <vjere  go^oerned  by  a  mofi  haughty 
Self-conceit  i  and  not  fo  properly  to  be  looked  upon  as  only  labouring  under 
»  Mijlake,  as  dri'ven  by  a  Sort  of  ra-uing  Madnefs, 

0.2 


236  The  fourth  Sign  Part  III. 

Hence  it  appears,  that  the  fpiritual  Underjlandmg  of 
the  Scripture,  don't  confift  in  opening  to  the  Mind  the 
myflical  Meaning  of  the  Scripture,  in  it's  Parables, 
Types  and  Allegories-,  for  this  is  only  a  dodtrinal  Expli- 
cation of  the  Scripture.  He  that  explains  what  is  meant 
by  the  ftony  Ground,  and  the  Seed's  fpringing  up  fud- 
denly,  and  quickly  withering  away,  only  explains  what 
Propofitions  or  Dodlrines  are  taught  in  it.  So  he  that 
explains  what  is  typified  by  JacoFs  Ladder,  and  the 
Angels  of  God  afcending  and  defcending  on  it,  or  what 
was  typified  by  Jojhua\  leading  Jfrael  through  JordaUy 
only  fhews  what  Propofitions  are  hid  in  thefe  Paflages. 
And  many  Men  can  explain  thefe  Types,  who  have  no 
fpiritual  Knowledge.  'Tis  poflible  that  a  Man  might 
know  how  to  interpret  all  the  Types,  Parables,  Enig- 
mas, and  Allegories  in  the  Bible,  and  not  have  one 
Beam  of  fpiritual  Light  in  his  Mind;  becaufe  he  may 
not  have  the  lead  Degree  of  that  fpiritual  Scnfe  of  the 
holy  Beauty  of  divine  Things  which  has  been  fpoken  of, 
and  may  fee  nothing  of  this  Kind  of  Glory  in  any 
Thing  contained  in  any  of  thefe  Myfleries,  or  any  other 
Part  of  the  Scripture.  'Tis  plain,  by  what  the  Apoflle 
fays,  that  a  Man  might  underftand  ail  fuch  Myfteries, 
and  have  no  faving  Grace;  i  Cor.  xiii.  2.  And  though  I 
have  the  Gift  of  Prophecy^  and  underftand  all  Myfteries^ 
and  all  Knowledge^  and  have  not  Charity^  it  profiteth  me 
nothing.  They  therefore  are  very  foolifh,  who  are  ex- 
alted in  an  Opinion  of  their  own  fpiritual  Attainments, 
from  Notions  that  come  into  their  Minds,  of  the  myfli- 
cal Meaning  of  thefe  and  thofe  Paifages  of  Scripture, 
as  tho'  it  was  a  fpiritual  Underftanding  of  thefe  Paf- 
fages,  immediately  given  them  by  the  Spirit  of  God, 
and  hence  have  their  Afl^edlions  highly  raifed:  And 
what  has  been  faid  fhews  the  Vanity  of  fuch  Affedlions. 

From  what  has  been  faid,  it  is  alfo  evident,  that  it  is 
not  fpiritual  Knowledge,  for  Perfons  to  be  informed  of 
their  Duty,  by  having  it  immediately  fuggefled  to  their 
Minds,  that  fuch  and  f«jch  outward  Adiions  or  Deeds 

are 


Part  III.  of  gracious  AffeBionu  237 

are  the  Will  of  God,.  If  wje  fuppofe  that  is  truly 
God's  Manner  thus  to  fignify  his  Will  to  his  People,  by 
immediate  inward  Suggeftions,  fuch  Suggeilions  have 
nothing  of  the  Nature  of  fpiritual  Light.  Such  Kind 
of  Knowledge  would  only  be  one  Kind  of  do6lrinal 
Knowledge :  A  Propofition  concerning  the  Will  of  God, 
is  as  properly  a  Dodrine  of  Religion,  as  a  Propofition 
concerning  the  Nature  of  GckJ,  or  a  Work  of  God : 
And  an  having  either  of  thefe  Kinds  of  Propofitions, 
or  any  other  Propofition,  declared  to  a  Man,  either  by 
Speech,  or  inward  Suggeflion,  differs  vaflly  from  an 
having  the  holy  Beauty  of  divine  Things  manifefted  to 
the  Soul,  wherein  fpiritual  Knowiefdg^  does  moil  efien- 
tially  confift.  Thus  there  was  no  fpiritual  Light  in 
Balaam-,  tho'  he  had  the  Will  of  God  immediately  fug- 
geftcd  to  him  by  the  Spirit  of  God  from  Time  to  Time, 
concerning  the  Way  that  he  ftould  go,  and  what  he 
iliould  do  and  fay. 

'Tis  manifeil  therefore,  that  a  Being  led  and  dire6led 
iii  this  Manner,  is  not  that  holy  and  fpiritual  Leading 
of  the  Spirit  of  Gody  which  is  peculiar  to  the  Saints,  and 
a  diftinguilhing  Mark  of  the  Sons  of  God,  fpoken  of 
Rom.  viii.  14.  For  as  many  as  are  led  by  the  Spirit  of 
God,  are  the  Sons  of  God.  Gal,  v.  18.  But  if  ye  be  lei 
hy  the  Spirit,  ye  are  not  under  the  Law, 

And  if  Perfons  have  the  Will  of  God  concerning  their 
Adtions,  fuggefted  to  them  by  fome  Text  of  Scripture, 
fuddenly  and  extraordinarily  brought  to  their  Minds, 
which  Text,  as  the  Words  lay  in  the  Bible,  before  they 
came  to  their  Minds,  related  to  the  Adion  and  Beha- 
viour of  fome  other  Perfon,  but  they  fuppofe,  as  God 
fent  the  Words  to  them,  he  intended  fomething  further 
by  them,  and  meant  fuch  a  particular  A6tion  of  their's  i 
I  fay,  if  Perfons  Ihould  have  the  Will  of  God  thus  fug- 
gefted to  them  with  Texts  of  Scripture,  it  alters  not  the 
Cafe.  The  Suggeftion  being  accompanied  with  an  apt 
Text  of  Scripture,  don't  make  the  Suggeftion  to  be  of 
idle  Nature  of  fpiritual  lAftrudion.    As  for  Inftanqe,  if 


23 S  T^be  fourth  Sign  Part  IIT. 

a  Perfon  in  New-England^  on  fome  Occafion,  were  at 
a  Lofs  whether  it  was  his  Duty  to  go  into  fome  popifh 
or  heathenilh  Land,  where  he  was  like  to  be  expofed  to 
many  Difficulties  and  Dangers,  and  fhould  pray  to  God 
that  he  would  fhew  him  the  Way  of  his  Duty,  and 
after  earneft  Prayer,  Ihould  have  thofe  Words  which 
God  fpake  to  Jacoh^  Gen,  xlvi.  fuddenly  and  extraor* 
dinarily  brought  to  his  Mind,  as  if  they  were  fpoken  to 
him  •,  Fear  not  to  go  down  into  Egypt ;  and  I  will  go 
with  thee\  and  I  will  alfo  furely  bring  thee  up  again.  In 
which  Words,  though  as  they  lay  in  the  Bible  before 
they  came  to  his  Mind,  they  related  only  to  Jacobs  and 
his  Behaviour  •,  yet  he  fuppofes  that  God  has  a  further 
Meaning,  as  they  were  brought  and  applied  to  him; 
that  thus  they  are  to  be  underftood  in  a  new  Senfe,  that 
by  Egypt  is  to  be  underftood  this  particular  Country  he 
has  in  his  Mind,  and  that  the  Adion  intended  is  his 
going  thither,  and  that  the  Meaning  of  the  Promife  is 
that  God  would  bring  him  back  into  New-England  again. 
There  is  nothing  of  the  Nature  of  a  fpiritual  or  gracious 
Leading  of  the  Spirit  in  this-,  for  there  is  nothing  of  the 
Nature  of  fpiritual  Underftanding  in  it.  Thus  to  un- 
derftand  Texts  of  Scripture,  is  not  to  have  a  fpiritual 
Underftanding  of  them.  Spiritually  to  underftand  the 
Scripture,  is  rightly  to  underftand  what  is  in  the  Scrip- 
ture, and  what  was  in  it  before  it  was  underftood:  'Tis 
to  underftand  rightly,  what  ufed  to  be  contained  in  the 
Meaning  of  it-,  and  not  the  making  a  new  Meaning. 
When  the  Mind  is  enlightened  fpiritually  and  rightly 
to  underftand  the  Scripture,  it  is  enabled  to  fee  That  in 
the  Scripture,  which  before  was  not  feen,  by  Reafon  of 
Blindnefs,  But  if  it  was  by  Reafon  of  Blindnefs  j  that 
is  an  Evidence  that  the  fame  Meaning  was  in  it  before  *, 
otherwife  it  would  have  been  no  Blindnefs  not  to  fee  it : 
'Tis  no  BHndnefs  not  to  fee  a  Meaning  which  is  not 
there.  Spiritually  enlightening  the  Eyes  to  underftand 
the  Scripture,  i%  to  open  the  Eyes,,  Pfal.  cxix.  i8.  Open 
thou  mine  Eyesy  that  I  may  behold  wondrQUS  Things  out  of  j 

Shy 


Part  III.  of  gracims  A^eBions.  239 

th^  Law.  which  argues  that  the  Reafon  why  the  fame 
wasnotfeen  in  the  Scripture  before,  was  th^^theLyes 
were  (hut-,  which  would  not  be  the  Cafe  if  the  Mean- 
ing that  is  now  underftood  was  not  there  before,  but  is 
now  newly  added  to  the  Scripture,  by  the  Manner  of  the 
Scripture's  coming  to  my  Mind.  This  making  a  new 
Meaninp;  to  the  Scripture,  is  the  fame  Thing  as  makmg 
anew  Scripture:  It  is  properly  adding  to  the  Word; 
which  is  threatened  with  fo  dreadful  a  Curfe.  Spiritually 
to  underfiand  the  Scripture,  is  to  have  the  Eyes  pf  the 
Mind  opened,  to  behold  the  wonderful  fpiritual  Excel- 
lency of  the  glorious  Things  contained  in  tne  true 
Meaning  of  it,  and  that  always  were  contained  in  it  ever 
fmce  it  was  written;  to  behold  the  amable  and  bright 
Manifeftations  of  the  divine  Perfedions  and  o  the 
Excellency  and  Sufficiency  of  Chrift,  and  the  Excellency 
and  Suitablenefs  of  the  Way  of  Salvation  by  Chrift, 
and  the  fpiritual  Glory  of  the  Precepts  and  Promifes  of 
the  Scripture,  ^c.  Which  Things  are  and  always 
were  in  the  Bible,  and  would  have  been  feen  before,  u 
it  had  not  been  for  Blindnefs,  without  having  any  new 
Senfe  added  by  the  Words  being  fent  by  God  to  a  par- 
ticular Perfon,  and  fpoken  anew  to  him,  with  a  new 

Meaning.  .     ^  .  .     .  ^n 

And  as  to  a  gracious  Leading  of  the  Spint,  it  coniiits 
in  two  Things;  partly  in  inftruo^ing  a  Perfon  m  his  Duty 
by  the  Spirit,  and  partly  in  powerfully  inducing  him  to 
comply  with  that  Inftrudlion.  But  fo  far  as  the  gracious 
Leading  of  the  Spirit  lies  in  Inftrudion,  it  conhits  in 
a  Perfon's  being  guided  by  a  fpiritual  and  diftinguifhing 
Tafte  of  that  which  has  in  it  true  moral  Beauty.  I  have 
fliewn  that  fpiritual  Knowledge  primarily  confifls  in  a 
Tafte  or  Relifli  of  the  Amiablenefs  and  Beauty  of  that 
which  is  truly  good  and  holy :  This  holy  Rclifli  is  a 
Thing  tha;  difcerns  and  diftinguiihes  between  Good  and 
Evil,  between  holy  and  unholy,  without  being  at  the 
Trouble  of  a  Train  of  Reafoning.  As  he  who  has  a  true 
Rcliih  of  external  Beauty,  knows  what  is  beautiful   by 

lookino; 


240  7he  fourth  Sign  Part  III. 

looking  upon  it:  He  (lands  in  no  need  of  a  Train  of 
Reafoning  about  the  Proportion  of  the  Features,  in 
order  to  determine  whether  that  which  he  fees  be  a  beau- 
tiful Countenance  or  no-:  He  needs  nothing,  but  only 
the  Glance  of  his  Eye.  He  who  has  a  rectified  mufical 
Ear,  knows  whether  the  Sound  he  hears  be  true  Har- 
mony :  He  don't  need  firft  to  be  at  the  Trouble  of  the 
Reafonings  of  a  Mathematician,  about  the  Proportion 
of  the  Notes.  He  that  has  a  redlified  Palate,  knows 
what  is  good  Food,  as  foon  as  he  taftcs  it,  without  the  . 
Reafoning  of  a  Phyfician  about  it.  There  is  a  holy 
Beauty  and  Sweetnefs  in  Words  and  A6lions,  as  well  as 
a  natural  Beauty  in  Countenances  and  Sounds,  and 
Sweetnefs  in  Food-,  Job  xii.  11.  Doth  not  the  Ear  try 
Words ^  and  the  Mouth  tafte  his  Meat.  When  a  holy  and 
amiable  Action  is  fuggefted  to  the  Thoughts  of  a  holy 
Soul;  that  Soul,  if  in  the  lively  Exercifeof  its  fpiritual 
Taile,  at  once  fees  a  Beauty  in  it,  and  fo  inclines  to  it, 
and  clofes  with  it.  On  the  Contrary,  if  an  unworthy 
unholy  Adion  be  fuggefted  to  it,  its  fandified  Eye  fees 
no  Beauty  in  it,  and  is  not  pleafed  with  it;  its  fan61:ified 
Tafte  relifhes  no  Sweetnefs  in  it,  but  on  the  contrary, 
it  is  naufeous  to  it.  Yea,  its  holy  Tafte  and  Appetite 
leads  it  to  think  of  That  which  is  truly  lovely,  and  na- 
turally fuggefts  it;  as  a  healthy  Tafte  and  Appetite 
naturally  fuggefts  the  Idea  of  its  proper  Obje6t.  Thus 
a  holy  Perfon  is  led  by  the  Spirit,  as  he  is  inftru6led 
and  led  by  his  holy  Tafte,  and  Difpofition  of  Heart  -,  _ 
whereby,  in  the  lively  Exercife  of  Grace,  he  eafily  diftin- 1 
guifhes  Good  and  Evil,  and  knows  at  once,  what  is  a 
fuitable  amiable  Behaviour  towards  God,  and  towards 
Man,  in  this  Cafe  and  the  other;  and  judges  what  is 
right,  as  it  were  fpontaneoufly,  and  of  himfelf,  without 
a  particular  Dedudion,  by  any  other  Arguments  than 
the  Beauty  that  is  feen,  and  Goodnefs  that  is  tafted. 
Thus  Chrift  blames  the  Pharifees^  that  they  did  not^ 
even  of  their  own  felves^  judge  what  was  rights  without 
needing  Miracles  to  prove  it,  Luke  xii,  ^J^  The  Apoftle 

feems 


j  Part  III.  of  gracious  JffcSfions.  241 

feems  plainly  to  have  Refpedt  to  this  Way  of  judging 
offpiritual  Beauty,  in  Rom.  xii.  2.  Be  ye  transformed 
hy  the  Renewiiig  of  your  Mind^  that  ye  may  prove  what 
is  that  gcod^  and  perf^^  and  acceptable  Will  of  God. 

There  is  fuch  a  Thing  as  good  1'afte  of  natural  Beau  • 
ty,  (which  learned  Men  often  fpeak  of)  that  is  exer- 
cifed  about  temporal  Things,  in  judging  of  them  ^  as 
about  the  Juflnefs  of  a  Spee^h^  the  Goodnefs  of  Style, 
j:he  Beauty  of  a  Poem,  the  Gracefulnefs  of  Deportment, 
i^c.  A  late  great  Philofopher  of  our  Nation,  writes  thus 
upon  it;  *  "  To  have  a  Tajie^  is  to  give  Things  their 
^'  real  Value,  to  be  touch'd  with  the  Good,  to  be  fhock'd 
"  with  the  111;  not  to  be  dazzled  wdth  falfe  Luftres, 
^'  but  in  Spight  of  all  Colours,  .and  every  Thing  that 
"  might  deceive  or  amufe,  to  judge  found ly.  2"^/^  and 
'"  Judgment  then,  fhould  be  the  fame  Thing;  and  yet 
"  'tis  eafy  to  difcern  a  Difference.  The  Jiidgmeyit  forms 
*'  its  Opinions  from  Refledion :  The  Rcaion  on  this 
"  Occafion  fetches  a  Kind  of  Circuit,  to  arrive  at  its 
"  End;  it  fuppofes  Principles,  it  draws  Confequences, 
*'  and  it  judges ;  but  not  without  a  thorough  Knowledge 
•'  of  the  Cafe;  fo  that  after  it  has  pronounced,  it  is  ready 
'"  to  render  a  Reafon  cf  its  Decrees.  Good  "Tafte  obferves 
''  none  of  thefe  Formalities  ;  e'er  it  has  Time  to  confult, 
>*'  it  has  taken  its  Sid^;  asfoon  as  ever  the  Object  is  pre- 
*'  fented  it,  the  ImprefTion  is  made,  the  Sentiment  for- 
■"  med,  afk  no  more  of  it.  As  the  Ear  is  wounded  with 
''  a  harlh  Sound,  as  the  Smell  is  footh'd  with  an  agree- 
*'  able  Odour,  before  ever  the  Reafon  have  meddled 
"  with  thofe  Objeds  to  judge  of  them,  fo  the  I'afte 
"  operas  itfelfat  once,  and  prevents  all  Refie61:ion,  They 
''  may  come  afterwards  to  confirmi  it,  and  difcover  the 
"  fecret  Reafons  of  its  Condudt;  but  it  was  not  in  its 
"  Power  to  wait  for  them.  Frequently  it  happens  not 
^'  to  know  them  at  all,  and  what  Pains  foever  it  ufes, 
*'  cannot  difcover  what  it  was  determined  it  to  think  as 
"  it  did.     This  Condud  is  very  different  from  That  thp 

"  Judgment 

*  .C/^«w<^^r's  Didionary,  under  the  Word  T as tu. 


242  ^he  fourth  Sign  Part  III^ 

**  Judgment  obferves  jn  its  Decifions :  Unlefs  we  chufc 
*'  to  fay,  that  good  "Tdfte  is  as  it  were  a  fir  ft  Motion,  or 
"  a  Kind  of  lnftin6t  of  right  Reafon,  which  hurries  on 
*'  with  Rapidity,  and  condu6ts  more  fecurely,  than  all 
**  the  Reafonings  Ihe  could  make  :  'Tis  a  firft  Glance  of 
*'  the  Eye,  which  difcovers  to  us  the  Nature  and  Rela- 
"  tio^s  of  Things  in  a  Moment." 

IJ^ow  as  there  is  fuch  a  Kind  of  "Tafie  of  the  Mind  as 
this.,  V^ich  Philofophers  fpeak  of,  whereby  Perfons  arQ- 
guided  in  their  Judgment  of  the  natural  Beauty,  Grace- 
fulnefs.  Propriety,  Noblenefs  and  Sublimity  of  Speeches 
and  A6tions,  whereby  they  judge  as  it.  were  by  the  Glance 
of  the  Eye,  or  by  inward  Senfation,  and  the  firft  Im- 
prefTion  of  the  Objed;  fo  there  is  likewife  fuch  a  Thing 
as  a  divine  Tqfie^  given  and  maintained  by  the  Spirit  of 
God,  in  the  Hearts  of  the  Saints,  whereby  they  are  in 
like  Manner  led  and  guided  in  difcerning  and  diftin- 
G-uifairig,  the  true  fpiritual  and  holy  Beauty  of  A6tions  ^ 
and  that  more  eafily,  readily  and  accurately,  as  they 
have  more  or  lefs  of  the  Spirit  of  God  dwelling  in  them. 
And  thus  the  Sons  of  God  are  led  by  the  Sprit  of  God, 
in  thm  Behaviour  in  the  World, 

A  holy  Difpofition  and  fpiritual  Tafte,  where  Grace 
is  ftrong  and  lively,  will  enable  a  Soul  to  determine  what 
Actions  arc  right  and  becoming  Chriftians,  not  only 
more  fpeedily,  but  far  more  exadly,  than  the  greateft 
Abilities  without  it.  This  may  be  illuftrated  by  the 
Manner  in  which  fome  Habits  of  Mind,  and  Difpofiti- 
ons  of  Heart,  of  a  Nature  inferiour  to  true  Grace,  will 
teach  and  guide  a  Man  in  his  Adions.  As  for  Inftance, 
if  a  Man  be  a  very  good  natur'd  Man,  his  good  Nature 
will  teach  him  better  how  to  ad  benevolently  amongft 
Mankind,  and  will  dire6l  him,  on  every  Occafion,  to 
thofe  Speeches  and  Adlions,  which  are  agreeable  to 
Rules  of  Goodnefs,  than  the  ftrongeft  Reafon  will  a 
Man  of  a  morofe  Temper.  So  if  a  Man's  Heart  be 
under  the  Influence  of  an  entire  Friendftiip,  and  moft 
endeared  AfFedion  to  another-,  though  he  be  a  Man  of*  ' 

an 


|Part  III.  of  gracious  AffeBions.  243 

jan  indifferent  Capacity,  yet  this  Habit  of  his  Mind  will 
idirect  him,  far  more  readily  and  exadlly,  to  a  Speech 
land  Deportment,  or  Manner  ot  Behaviour,  which  iliall 
in  all  Refpe6ls   be  fweet  and  kind,  and  agreeable  to  a 
benevolent  Difpofition  of  Heart,  than  the  greateft  Ca- 
pacity without  it.     He  has  as   it  v/ere   a  Spirit  within 
him,    that  guides   him:    The   Habit   of  his   Mind  is 
attended  with  a  Tafte,  by  which  he  immediately  relifhes 
that  Air  and  Me  in  which  is  benevolent,  and  dif- relifhes 
the  contrary,  and  caufes  him  to  diftinguifli  between  one 
and  the  other  in  a  Moment^  more  precifely,  than  the 
mod  accurate  Reafonings  can  find  out  in  many  Hours. 
As  the  Nature   and  inward  Tendency  of  a  Stone,  or 
other  heavy  Body,  that  is  let  fail  from  a  Loft,  Ihews 
I  the  Way  to  the  Centre  of  the  Earth,  more  exaclly  in  an 
Inflant,    than    the  ableft  Mathematician,    without  it, 
could  determine,  by  his  mofl  accurate  Obfervations,  in 
a  whole  Day.     Thus  it  is  that  a  fpiritual  Djlpofition 
and  Tafte  teaches  and  guides  a  Man  in  his  Behaviour 
in  the  World.     So  an  eminently  humble,  or  meek,  or 
charitable  Difpofition,    will   dire6t  a  Perfon   of  mean 
Capacity  to  fuch  a  Behaviour,  as  is  agreeable  to  chriftian 
Rules   of  Humility,  Meeknefs  and  Charity,  far  more 
readily  and  precifely,  than  the  moft  diligent  Study,  and 
elaborate  Reafonings,  of  a  Man  of  the  ftrongefl  Facul- 
ties,^ who  has  not  a  chriflian  Spirit  within  him.     So  alfo 
will  a  Spirit  of  Love  to  God,  and  holy  Fear  and  Reve- 
rence towards  God,  and  filial  Confidence  in  God,  and 
an  heavenly  Difpofition,  teach  and  guide  a  Man  in  his 
Behaviour. 

'Tis  an  exceeding  difficult  Thing  for  a  wicked  Man, 
deftitute  of  chriftian  Principles  in  his  Heart,  to  guide 
him,  to  know  how  to  demean  himfelf  like  a  Chiiftian, 
with  the  Life,  and  Beauty,  and  heavenly  Sw^etnefs  of 
a  truly  holy,  humble,  Chrift-likc  Behaviour.  He 
knows  not  how  to  put  on  thefe  Garments ;  neither  do 
they  fit  him;  Eccl.  x.  2,  3.  A  ivife  Man's  Heart  is  at 
his  Right  Hand'y  hut  a  Poors  Heart  is  at  his  Left,     Tm 

alfo. 


244  ^^^  fourth  Sign  Part  III. 

alfo^  when  he  that  is  a  Fool^  walketh  by  the  IVay^  his 
JVifdcm  faileth  him-,  and  he  faith  to  every  one  that  he  is  a 
Fool:  With  Verfe  15.  The  Labour  of  the  Foolifh^  weari- 
eth  every  one  of  them ;  becaufe  he  knoweth  not  how  to  go 
to  the  City^  Prov.  x.  32.  The  Lips  of  the  Righteous  know 
what  is  acceptable.  Chap.  xv.  2.  T he  Tongue  of  the  Wifs 
ufeth  Knowledge  aright ;  but  the  Mouth  of  Fools  pour  eth  out 
Foolifhnefs,  And  Chap.  xvi.  23.  The  Heart  of  the  Righ- 
teous teacheth  his  Mouthy  and  addeth  Learning  to  his  Lips* 
The  Saints  in  thus  judging  of  Adlions  by  a  fpiritual 
Tafte,  have  not  a  particular  Recourfe  to  the  exprefs 
Rules  of  God's  Word,  with  Refped  to  every  Word 
and  Adion  that  is  before  them,  the  Good  or  Evil  of  | 
which  they  thus  judge  of:  But  yet  their  Tafte  itfelf  in 
general,  is  fubjedl  to  the  Rule  of  God's  Word,  and  muft 
be  tried  by  that,  and  a  right  Reafoning  upon  it.  As  a 
Man  of  a  redihed  Palate  judges  of  particular  Morfels 
by  his  Tafle:  But  yet  his  Palate  itfelf  muft  be  judged 
of,  whether  it  be  right  or  no,  by  certain  Rules  and 
Reafons.  But  a  fpiritual  Tafte  of  Soul,  mightily  helps 
the  Soul,  in  its  Reafonings  on  the  Word  of  God,  and 
in  judging  of  the  true  Meaning  of  its  Rules;  as  it  rcr 
moves  the  Prejudices  of  a  depraved  Appetite,  and  natUr 
rally  leads  the  Thoughts  in  the  right  Channel,  cafts  a 
Light  on  the  Word  of  God,  and  caufcs  the  true  Mean» 
ing,  mod  naturally  to  come  to  Mind,  through  the 
Harmony  there  is  between  the  Difpofition  and  Relifh  of 
3  fan^tificd  Soul,  and  the  true  Meaning  of  the  Rules 
of  God's  Word.  Yea,  this  Harmony  tends  to  bring 
the  Texts  themfelves  to  Mind,  on  proper  Occafions; 
;is  thf^  particular  State  of  the  Stomach  and  Palate,  tends 
io  bring  luch  particular  Meats  and  Drinks  to  Mind,  as 
are  agreeable  to  that  State.  Thus  the  Children  of  God 
are  led  by  the  Spirit  of  God,  in  judging  of  Adlions  them- 
felves, and  in  their  Meditations  upon,  and  judging  of, 
and  applying  the  Rules  of  God's  holy  Word:  And  fp 
God  teaches  them  his  Statutes^  and  catifes  them  to  under ^ 
Jt and  the  Way  of  his  Precepts-^  which  the  Pfalmift  fo 
often  prays  fon  But 


Part  III.  of  gracious  AffeBiom.  545 

But  this  Leading  of  the  Spirit  is  a  Thing  exceeding 
diverfe  from  that  which  fome  call  fo  \  which  confifts  not 
in  teaching  them  God's  Statutes  and  Precepts,  that  he 
has  already  given  \  but  in  giving  them  new  Precepts, 
by  immediate  inward  Speech  or  Suggeftion-,  and  has  in 
it  no  tailing  the  true  Excellency  of  Things,  or  judging 
or  difcerning  the  Nature  of  Things  at  all.  They  don'c 
determine  what  is  the  Will  of  God  by  any  Tafte  or 
Relifti,  or  any  Manner  of  Judgment  of  the  Nature  of 
'Things,  but  by  an  immediate  Dictate  concerning  the 
'Thing  to  be  done:  There  is  no  fuch  Thing  as  any 
Judgment  or  Wifdom  in  the  Cafe.  Whereas  in  that 
Leading  of  the  Spirit  which  is  peculiar  to  God's  Children, 
is  imparted  that  true  Wifdom,  and  holy  Difcretion,  fo 
often  fpoken  of  in  the  Word  of  God;  which  is  high 
above  the  other  Way,  as  the  Stars  are  higher  than  a 
Glow- Worm;  and  that  which  Balaam  and  Saul  (who 
jfometimcs  were  led  by  the  Spirit  in  that  other  \Vay) 
never  had,  and  no  natural  Man  can  have,  without  a 
Change  of  Nature. 

What  has  been  faid  of  the  Nature  of  fpiritual  Under- 
jftanding,  as  confifting  moft  efientially  in  a  divine  fuper- 
natural  Senfe  and  Relilh  of  the  Heart,  not  only  (hews 
that  there  is  nothing  of  it  in  this  falfly  fuppofed  Leading 
of  the  Spirit^  which  has  been  now  fpoken  of-,  but  alfo 
ftiews  the  Difference  between  fpiritual  Underftanding, 
and  all  Kinds  and  Forms  of  Enthufiafm,  all  imaginary 
Sights  of  God  and  Chriil,  and  Heaven,  all  fuppofed 

IWitneflingof  the  Spirit,  and  Teftimonies  of  the  Love 
lof  God  by  immediate  inward  Suggeftion;  and  all  Im- 
prefTions  of  future  Events,  and  immediate  Revehtions 
of  any  fecret  Fa61:s  whatfoever-,  all  enthufiaflical  Impref- 
fions  and  Applications  of  Words  of  Scripture,  as  tho' 
they  were  Words  now  immediately  fpoken  by  God  to  a 
particular  Perfon,  in  a  new  Meaning,  and  carrying 
fomething  more  in  them,  than  the  Words  contain  as 
Rthey  lie  in  the  Bible-,  and  all  Interpretations  of  the  myf- 
^ti/:al  Meaning  of  the  Scripture,  by  fuppofed  immediate 

Revelation  o 
I 


246  7bc  fourth   Sign  Part  III. 

Revelation.  None  ot  thclc  Things  confid  in  a  divine 
v^cnic  and  Rclilli  ot  the  Heart,  ot  the  holy  Beauty  and 
Kxeellcncy  of  divine  Things i  nor  have  they  any  Tiling 
to  do  with  kich  a  Scnfci  but  all  confill  in  Imprcllions  in 
the  Heady  all  are  to  be  refeiM  to  the  Head  of  hnpref- 
fiGHS  ontbc  Imugination,  and  eonlill  in  the  exciting  exter- 
nal Ideas  in  the  Mind,  either  in  Ideas  of  outward  Shapes 
and  Colours,  or  Words  fpoken,  or  Letters  written,  or 
Ideas  of  Things  external  and  fenfible,  belonging  to 
Ac-lions  done,  or  Events  aceomplillied,  or  to  beaccom- 
plilhed.  An  enthufiallieal  fuppofed  Manifellation  of 
the  Love  of  God,  is  made  by  the  exciting  an  Idea  of  a 
fmiling  Countenance,  or  iome  otiier  pleafant  outward 
Appearance,  or  by  the  Idea  of  plenhmt  Words  fpoken, 
or  written,  excited  in  the  Imagination,  or  fonie  pk^ifant 
bodily  Senlation.  So  when  I'erfons  have  an  imaginary 
Revelation  of  fome  fccret  Fact,  *tis  by  exciting  external 
Ideas-,  either  of  fome  Words,  implying  a  Declaration 
of  that  Fad,  or  fome  vifible  or  fenfible  Circumllances, 
of  fuch  a  Fa6l.  So  the  fuppofed  Leading  of  the  Spirit, 
to  do  the  Will  of  God,  in  outward  Behaviour,  is  either 
by  exciting  the  Idea  of  Words  (which  are  outward 
Things)  in  tlieir  Minds,  either  the  Words  of  Scripture, 
or  other  Words,  which  they  look  upon  as  an  immediate 
Command  of  God-,  or  elfe  by  exciting  and  imprefllng 
ilrongly  the  Ideas  of  the  outward  Adions  themfelves. 
So  when  an  interpretation  of  a  Scripture  Type  or  Alle- 
gory, is  immediately,  in  an  extraordinary  Way,  (trongly 
iugo;clted,  it  is  by  fuggelling  Words,  as  tho'  one  fecretly 
Avifilper'd,  and  told  the  Meaning-,  or  by  exciting  other 
Ideas  in  the  Imagination. 

Such  Sort  ot"  Lxperiences  and  Difcoverics  as  thefe 
commonly  raife  the  Atfedions  of  fuch  as  are  deluded 
by  them,  to  a  great  Height,  and  make  a  mighty  Uproar 
in  both  Soul  and  Body.  And  a  very  great  Part  of  the 
falfe  Religion  that  has  been  in  the  World,  from  one 
Age  to  another,  confiils  in  fuch  Difcoveries  as  thele, 
and  in  the  Affections  that  tlow  from  them.     In  fuch  . 

Things 


ART  III.  of  gracious  Affecllom.  247 

Things  confiflcd  the  Experiences  of  the  ancient  Pytha- 
oreans  among  the  Heathen,  and  many  others  among 
hem,    who  had  flrange  Extafies   and   Raptures,   and 
iretended  to  a  divine  Afflatus^  and  Immediate   Revela- 
ions  from  Heaven.     In   fuch  Things  as  thefe   feem  to 
ave  confided  the  Experiences  of  the  EJfenes^  an  antient 
eel  among  the  Jevjs^  at,  and  after  the  Times  of  the 
ipollles.  In  fuch  Things  as'thefe  confided  the  Experien- 
es  of  many  of  the  ancient  Gnojlicks,  and  the  Mo7itaniJisj 
nd  many  other  Sedts  of  ancient  Hereticks,  in  the  primi- 
ive  Ages  of  the  chriftian  Church.     And  in  fuch  1  hings 
s  thefe   confiftcd  the  pretended  immediate  Converfe, 
/ith  God  and  Chrift,  and  Saints  and  Angels  of  Heaven, 
){  the  Monks,  AnchoriteSy  and  Reclufes,  that  formerly 
ibounded  in  the  Church  of  Rome,     In  fuch  Things 
:onfifted  the  pretended  high   Experiences,  and  great 
spirituality  of  many  Seels  of  Enthufiafts,  that  fwarm'd 
in  the  World  after  the  Reformation  ♦,  fuch  as  the   Ana- 
'aptijls^  Antinomians,  and  Familifts,    the  Followers   of 
V".  Stork,  Th,  Muncer,  Jo.  Bccold,  Henry  Pfeifer,  Bavid 
eorge,    Cafper  Swenckjield,    Henry    Nicolas,    Johannes 
\igricola  Etjlthiiis\  and   the  many  wild  Enthufiafts  that 
vere  in  England  in  the  Days  of  Oliver  Cromwell-,  and 
'  Followers  of    Mrs.  Hutcbinfon,    in  New-England^ 
appears  by  the  particular  and  large  Accounts  given 
all  thefe  Se6ls,    by  that  eminent   holy   Man,  Mr. 
;:uel  Rutherford,  in  his  Difplay  of  the  fpirittial  Anti- 
'hriji»     And  in  fuch  Things  as  thefe  confifted  the  Expe- 
iences  of  the  late  French  Prophets,  and  their  Followers. 
A.nd  in  thefe  Things  feem  to  lie  the  Religion  of  the 
nany  Kinds  of  Enthufiafts  of  the  prefent  Day.     'Tis 
Dy  fjch  Sort  of  Religion  as  this  chiefly,  that  Satan  tranf- 
'orms  himfelf  into  an  Angel  of  Light:  And  it  is  that 
arhich  he  has  ever  moft  fucceflively^  made  ufe  of  to  con- 
ibund  hopeful  and  happy  Revivals  of  Religion,  from 
:hc  Beginning  of  the  Chriftian  Church  to  this  Day. 
When  the  Spirit  of  God  is  poured  out,  to  begin  a  glo- 
us  Work,  then  the  old  Serpent,  as  faft  as  poftible, 

and 


248  The  fourth  Sign  Part  IIL 

and  by  all  Means  introduces  this  Baftard  Religion,  and 
mingles  it  with  the  true;  which  has  from  Time  to  Time 
foon  brought  all  Things  into  Confufion.  The  pernici- 
ous Confequence  of  it  is  not  eafily  imagined  or  conceived 
of,  'till  we  fee  and  are  amazed  with  the  awful  Effedls 
of  it,  and  the  difmal  Delolation  it  has  made.  If  the 
Revival  of  true  Religion  be  very  great  in  its  Beginnings 
yet  if  this  Baftard  comes  in,  there  is  Danger  of  its 
doing  as  Gideonh  Baftard  Jhimelech  did,  who  never  left 
'till  he  had  llain  all  his  Threelcore  and  Ten  true  born 
Sons,  excepting  one,  that  was  forced  to  flee.  Great 
and  ftri6l  therefore  Ihouid  be  the  Watch  and  Guard  that 
Minifters  maintain  againft  fuch  Things,  cfpecially  at  a 
Time  of  great  Awakening:  For  Men,  efpecially  the 
common  People,  are  eafily  bewitched  with  fuch  Things ; 
they  having  fuch  a  glaring  and  gliftering  Shev/  of  high 
Religion-,  and  the  Devil  hiding  his  own  Shape,  and  ap- 
pearing as  an  Angel  of  Light,  that  Men  may  not  be 
afraid  of  him,  but  may  adore  him. 

The  Imagination  or  Phantafy  feems  to  be  that  wherein^ 
are  form'd  all  thofe  Delufions  of  Satan^  which  thofe  are 
carried  av/ay  with,  who  are  under  the  Influence  of  falfe 
Religion,  and  counterfeit  Graces  and  Affections.  Here 
is  the  Devirs  grand  Lurking-Place,  the  very  Neft  of 
foul  and  delufive  Spirits.  'Tis  very  much  to  be  doubted 
whether  the  Devil  carl  come  at  the  Soul  of  Man,  at 
all  to  affed  it,  or  to  excite  any  Thought  or  Motion,  or 
produce  any  Effed  whatfoever  in  it,  any  other  Way, 
than  by  the  Phantafy  5  which  is  that  Power  of  the  Soul, 
by  which  it  receives,  and  is  the  Subjedb  of  the  Species, 
or  Ideas  of  outward  and  fenfible  Things.  As  to  the 
Laws  and  Means  which  the  Creator  has  eftablifhed,  for 
the  Intercourfeand  Communication  of  unbodied  Spirits, 
we  know  nothing  ab(3ut  them;  we  don't  know  by  what 
Medium  they  manifeft  their  Thoughts  to  each  other, 
or  excite  Thoughts  in  each  other.  But  as  to  Spirits  that; 
are  united  to  Bodies,  thofe  Bodies  God  has  united  them 
10,  are  their  Medium  of  Communication:  They  have 

no 


Part  IIL  of  gracious  Jffe5tlons\  249 

no  other  Medium  of  a6ting  on  other  Creatures,  or  belno- 
a6led  on  by  them,  than  the  Body.     Therefore  it  is  not 
to  be  fuppofed,  that  Satan  can  excite  any  Thouo-ht,  or 
produce  any  Effedt  in  the  Soul  of  Man,  any  otherwife 
than  by  fome  Motion   of  the  animal   Spirits,    or   by 
caufing  fome  Motion  or  Alteration   in  fomething  which 
appertains  to  the  Body.     There  is  this  Reafon  to  think 
that  the  Devil  can't  produce  Thoughts  in  the  Soul  imme- 
diately, or  any  other  Way,  than  by  the  Medium  of  the 
Body,  viz.  That  he  can't  immediately  fee  or  know  the 
Thoughts  of  the  Soul:  It  is  abundantly  declared  in  the 
Scripture  to  be  peculiar  to  the  omnifcient  God  to  do  that. 
But  it  is  not  likely  that  the  Devil  can  immediately  produce 
an  Effe6l  which  is  out  of  the  Reach  of  his  immediate 
View.     It  feems  unreafonable  to  fuppofe  that  his  imme- 
diate Agency,  fhould  be  out  of  his  own  Sight,  or  that 
it  fhould  be  impofTible  for  him  to   fee   what  he  himfelf 
immediately  does.  Is  it  not  unreafonable  to  fuppofe,  that 
any  Spirit  or   intelligent  Agent,  fhould  by  the  Kdi  of 
his  Will,  produce  Effedts,  according  to  his  Underiland- 
ing,  or  agreeable  to  his  own  Thoughts,  and  that  imme- 
diately; and  yet  the  Effedls  produced,  be  beyond   the 
Reach  of  his  Underftandingj  or  where  he  can  have  no 
immediate  Perception  or  Difcerning  at  all.     But  if  this 
be  fo,  that  the  Devil  can't  produce  Thoughts  in  the  Soul 
immediately,  or  any  other  Way  than   by  the  animal 
Spirits,  or  by  the  Body-,  then  it  follows,  that  he  never 
brings  to  pafs  any  Thing  in  the  Soul,  but  by  the  Ima- 
gination or  Phantafy,  or  by  exciting  external  Ideas. 
For  we  know  that  Alterations  in  the  Body,  do  immedi- 
ately excite  no  other  Sort  of  Ideas  in  the  Mind,  but 
external  Ideas,  or  Ideas  of  the  outward  Senfes,  or  Ideas 
which  are  of  the  fame  outward  Nature.     As  to  Reflec- 
tion, Abflradlion,  Reafoning,  ^c.  and  thofe  Thoughts 
and  inward  Motions  which  are  the  Fruits  of  thefe  Afts 
of  the  Mind,  they  are  not  the  next  Effedls  of  Impref- 
fions  on  the  Body.     So   that   it   mufl   be  only   by  the 
Imagination,  that  Satan  has  Accefs  to  the  Soul,  to  tempt 

R  and 


250  ^he  fourth  Sign  Part  III. 

and  delude  it,  or  fuggefl:  any  Thing  to  it.*  And  this 
feems  to  be  the  Reafon  why  i^erfons  that  are  under  the 
Difeafe  of  Melancholy,  are  commonly  fo  vifibly  and 
remarkably  fubjed  to  the  Suggeftions  and  Temptations 
of  Satan:  That  being  a  Difealc  which  peculiarly  affe6ls 
the  animal  Spirits,  and  is  attended  with  Weaknefs  of 
that  Part  of  the  Body  which  is  the  Fountain  of  the  ani- 
mal Spirits,  even  the  Brain,  which  is,  as  it  were,  the 
Seat  of  the  Phantafy.  -  'Tis  by  ImprefTions  made  on 
the  Brain,  that  any  Ideas  are  excited  in  the  Mind,  by 
the  Motion  of.  the  animal  Spirits,  or  any  Changes  made 

it 


*  "  The  Imagination  is  that  Room  of  the  Soul,  wherein  the  Devil 
"  doth  often  appear.  Indeed  (to  fpeak  exailly)  the  Devil  hath  no 
*^  efficient  Power  over  the  rational  Part  of  a  Man  :  He  cannot  change 
**  the  Will ;  he  cannot  alter  the  Heart  of  a  Man.  So  that  the  utmoft 
**  he  can  do,  in  tempting  a  Man  to  Sin,  is  by  Swafion  and  Suggeftion 
**  only.  But  then  how  doth  the  Devil  do  this?  Even  by  working 
*'  upon  the  Imagination.  He  obferveth  the  temper,  and  bodily  Con- 
*<  llitution  of  a  Man;  and  thereupon  fuggefts  to  his  Fancy,  and 
*<  injedls  his  fiery  Darts  thereinto,  by  which  the  Mind  and  Will  come 
**  to  be  wrought  upon.  The  Devil  then,  tho'  he  hath  no  imperious 
^*  Efficacy  over  thy  Will,  yet  becaufe  he  can  thus  flir  and  move  thy 
"  Imagination,  and  thou  being  naturally  deilitute  of  Grace,  can'll 
*'  not  withlland  thefe  Suggeftions ;  hence  it  is  that  any  Sin  in  thy 
"  Imagination,  tho'  but  in  the  outward  Works  of  the  Soul,  yet  doth 
*'  quickly  lay  hold  on  all.  And  indeed,  by  this  Means  do  arife  thofe 
"  horrible  Delufions,  that  are  in  many  erroneous  Ways  of  Religion  : 
**  All  is  becaufe  their  Imaginations  are  corrupted.  Yea,  how  often 
*^  are  thefe  diabolical  Dslufions  of  the  Imagination,  taken  for  the- 
**  gracious  Operations  of  God's  Spirit  ? — It  is  from  hence  that  many 
<*  have  pretended  to  Enthufiafms ;, — They  leave  the  Scriptures,  and 
"  wholly  attend  to  what  they  perceive  and  feel  within  them."  Bur- 
^i?/}  on  original  Sin,  Pa.  369. 

The  great  Turretine,  fpeaking  on  that  Quellion,  What  is  the 
Poivcr  of  Angehy  fays,  "  As  to  Bodies,  there  is  no  Doubt,  but  that 
<*  they  can  do  a  great  deal  upon  all  Sorts  of  elementary  and  fublunary 
**  Bodies,  to  move  them  locally,  and  varioufly  to  agitate  them.  'Tis- 
**  alfo  certain,  that  they  can  aft  upon  the  external  and  internal 
**  Senfes,  to  excite  them,  or  to  bind  them.  But  as  to  the  rational 
**  Soul  itfelf,  they  can  do  nothing  immediately  upon  that;  for  to 
**  God  alone,  who  knows  and  fearches  the  Hearts,  and  who  has  them 
**  in  his  Hands,  does  it  alfo  appertain  to  bow  and  move  them  whi- 
"  therfoever  he  will.  Bu^  Angels  can  aft  upon  the  rational  Soul,  only 
**■  mediately,  by  Imaginations.'*     Theolog,  Eknch,  Lock.  Vil.  ^lefi.  7<. 


Part  III.  (^/  gracicus  AffeBions.  251 

in  the  Body.     The  Brain  being  thus  weaken'd  and  dif- 
eafed,  'tis  lefs  under  the  command  of  the  higher  Facul- 
ties of  the  Soul,  and  yields  the  more  eafily  to  extrinfick 
Impreflions,    and    is    over-power'd   by   the   diforder'd 
Motions  of  the  animal  Spirits-,  and  fo  the  Devil   has 
greater  Advantage  to  afFe6l  the  Mind,  by  working  on 
the  Imagination.     And  thus  Satan^  when  he  calls  in 
thofe  horrid  Suggeftions  into  the  Minds  of  many  melan- 
cholly  Perfons,  in  which  they  have  no  Hand  themfelves, 
he  does  it  by  exciting  imaginary  Ideas,  either  of  fome 
dreadful  Words  or  Sentences,  or  other  horrid  outward 
Ideas.     And  when  he  tempts  other  Perfons  who  are  not 
melancholly,  he  does  it  by  prefenting  to  the  Imagination, 
in  a  lively  and  alluring  Manner,  the  Objects  of  their 
Lufts,  or  by  exciting  Ideas  of  Words,  and  fo  by  them 
exciting  Thoughts;  or  by  promoting  an  Imagination  of 
outward  A6lions,  Events,  Circumilances,  &c.  Innume- 
rable are  the  Ways  by  which  the  Mind  might  be  led  on 
to  all  Kind  of  evil  Thoughts,  by  exciting  external  Ideas 
in  the  Imagination. 

If  Perfons  keep  no  Guard  at;  thefe  Avenues  of  Satan^ 
by  which  he  has  Accefs  to  the  Soul,  to  tempt  and 
delude  it,  they  will  be  likely  to  have  enough  of  him. 
And  efpecially,  if  inftead  of  guarding  againft  him, 
they  lay  themfelves  open  to  him,  and  feek  and  invite 
him-,  becaufe  he  appears  as  an  Angel  of  Light,  and 
counterfeits  the  Illuminations  and  Graces  of  the  Spirit 
of  God,  by  inward  Whifpers,  and  immediate  Suggef- 
tions of  Fa6ls  and  Events,  pleafant  Voices,  beautiful 
Images,  and  other  ImprefTions  on  the  Imagination. 
There  are  many  who  are  deluded  by  fuch  Things,  and 
arc  lifted  up  with  them,  and  feek  after  them,  that  have 
a  continued  Courfe  of  them,  and  can  have  them  almoft 
when  they  will;  and  efpecially  when  their  Pride  and 
Vain-glory  has  moft  Occafion  for  them,  to  make  a  Shew 
of  them  before  Company.  'Tis  with  them,  fomething 
as 'tis  with  thofe  who  are  Profeflbrs  of  the  Art  of  telling 
where  loft  Things  are 'to  be  found,  by  Imprefiions  made 

R  2  on 


25'2  7he  ffth  Sign  Paro^  IIT.. 

en  their  Imaginations ;  they  laying  themfclves  open  to- 
the  Devil,  he  is  always  at  Hand  to  give  them  the  defired 
ImprcfTion. 

Before  I  finifli  what  I  would  fay  on  this  Head  of  Ima- 
ginations, counterfeiting  fpiritual  Light,  and  Affc6lions 
arifing  from  them,  I  would  renewedly  (to  prevent  Mif- 
underftanding  of  what  has  been  faid)  defire  it  may  be 
obferved,  that  I  am  far  fromi  determining,  that  no  Affec- 
tions are  fpiritual,  which  are   attended   with  imaginary 
Ideas.     Such  is  the  Nature  of  Man,  that  he  can  fcarcely 
think  of  any  Thing   intenlely,  without  fome  Kind  of 
outward  Ideas.     They   arife  and  interpofe   themfelves 
unavoidably,  in  the  Courfe  of  a-  Man's  Thoughts ;  tho' 
oftentimes  they  are  very  confufed,  and  are  not  what  the 
Mind  regards.     When  the  Mind  is  much,  engaged,  and 
the  Thoughts   intenfe,  oftentimes  the  Imagination   is 
more  ftrong,,  and  the  outward  Idea  more  lively,  efpeci- 
ally  in  Perfons  of  fome  Conilitutions  of  Body.     But 
there  is  a  great  Difference  between  thefe  two  Things^ 
viz.  Lively  imaginations  arifing  from  ftrong  Affe^ions^ 
and  Strong  Jffe5fions  arifing  from  lively  Imaginations.- 
The  former  may  be,  and  doubtlefs  often  is,  in  Cafe  of 
truly  gracious  Affedions.     The  Affe6lions  don't  arife 
from  the  Imagination,  nor  have  any  Dependance  upon 
it;  but  on  the  contrary,  the  Imagination   is  only  the 
accidental  Effe6l,    or    Confequent    of  the   Affedion, 
through  the  Infirmity  of  human  Nature.     But  when  the 
latter  is  the  Cafe,  as  it  often  is,  that  the  Affe6lion  arifcs 
from  the  Imagination,  and  is  built  upon  it,  as  its  Foun- 
dation, inftead  of  a  fpiritual  Illumination  or  Difcovery; 
then  is  the  Affe6lion,  however  elevated,  worthlefs  and 
vain.     And  this  is  the  Drift  of  what  has  been  now  faid, 
of  Impreflions  on  the  Imagination.     Having  obferved 
this,  I  proceed  to  another  Mark  of  gracious  Affe6lions. 

V.  Truly  gracious  Affe6lions  are  attended  with  a. 
reafonable  and  fpiritual  Conviction  of  the  Judgment^, 
of  the  Reality  and  Certainty  of  divine  Things. 

This^ 


Part  III.  of  gracious  Affedfions.  253 

This  feems  to  be  implied  in    the  Text  that  was  laid 

ss  the  Foundation  of  this  Diicourfe,  Whoyn   having  not 

\feen^  ye  love\  in  whom^  though   now  ye  fee  him  not^  yet 

BELIEVING,  ye   rejoice  ivith  Joy   unfpeakMe  and  full  of 

Glory. 

All  thofe  who  are  truly  gracious  Perfons  have  a  folid, 
j  full,  thorough    .and  effedlual   Conviclion  of  the  Truth 
of  the  great  Things  of  the  Gofpel.     I  mean,  -that  they 
no  longer  halt  between  two  Opinions-,  the  great  Doc- 
trines  of  the  Gofpei  ceafe  to  be  any  longer  doubtful 
Things,  or  Matters  of  Opinion,  which,  tho'  probable, 
are  yet  difputable;  but  with  them,  they  are  Points  fettled 
and  determined,  as  undoubted  and  indifpurablej  fothac 
they   are  not  afraid   to  venture  their  All  upon  their 
Truth.     Their  Convidbion  isan  ^^'^^/^/Convidion-,  fo 
that  the  great,  fpiritual,  myfterious  and  invifible  Thino^ 
of  the  Gofpel,  havs  the  Influence  of  real  and  certain 
Things  upon  them;  they  have  the  V/eight  and  Power 
of  real  Things  in  their  Hearts,   and  accordingly  rule  in 
their  Affedions,  and  govern  them  through  the  Courfe 
of  their  Lives.     With  Refpedl  to  Chrifl's  being  the  Son 
of  God,  and  Saviour  of   the   World,   and   the   great 
Things  he  has  revealed   concerning  Himfelf,  and  his 
Father,  and  another  World,  they  have  not  only  a  pre- 
dominating Opinion  that  thefe  Things  vare  true,  and  fo 
yield  their  AfTent,  as  they  do  in  many  other  Matters  of 
doubtful  Speculations;  but  they  fee  that  it  is  really  fo: 
Their  Eyes  are   open'd,  fo   that  they  fee  that  really 
Jefus  is  the  Chrift,  the  Son  of  the  living  God.     And 
as  to  the  Things  which  Chrift  has  revealed,  of  God's 
eternal  Purpofes  and  Defigns,  concerning  fallen  Man, 
and  the  glorious  and  everlafting  Things  prepared  for 
the  Saints  in  another  World,  they  fee  that  they  are  fo 
indeed:    And    therefore   thefe    Things    are  of    great 
Weight  with  them,  and  have  a  mighty   Power  upon 
their  Hearts,  and  Influence  over  their  Pradlice,  in  fomjs 
Meafure  anfwerable  to  their  infinite  Importance. 

That 


254  ^he  Jifth  Sign  Part  III 

That  all  true  Chriflians  have  fuch  a  Kind  of  Convic- 
tion of  the  Truth  of  the  Things  of  the  Gofpel,  is 
abundantly  manifeft  from  the  holy  Scriptures.  I  will 
mention  a  few  Places  of  many,  Matth.  xvi.  15,  16,  17. 

But  who7n  fay  ye  that  I  am?  Simon  Peter,  anfwered  and 
faid^  "Thou  art  Chrift^  the  Son  of  the  living  God.  And 
Jefiis  anfveredy  and  faid  unto  him,  hkffedart  thou  SimxOn 
Barjona:>^7i^  Father  which  is  in  Heaven^  hath  revealed 
it  unto  thee.  John  vi.  68,  69.  'Thou  haft  the  Words  of 
eternal  Life :  And  we  believe,  and  are  fure  that  thou  art 
that  Chrift,  the  Son  of  the  living  God.  John  xvii.  6,  7, 
8.  I  have  manifeft ed  thy  Name  to  the  Men  which  thou 
gaveft  me  out  of  the  World. —  Now  they  have  known  that 
all  Things  whatfoever  thou  haft  given  me,  are  of  thee :  For 
I  have  given  unto  them,  the  Words  which  thou  gaveft  me  •, 
and  they  have  received  them,  and  have  known  furely  that 
I  came  out  from  thee  -,  and  they  have  believed  that  thou 
didft  fend  me.  A6ts  viii.  37.  If  thou  helieveft  with  all 
thy  Hearty  thou  may  eft.  2  Cor.  iv.  11,  12,  13,  14.  We 
which  live,  are  always  delivered  unto  Death,  for  Jefus 
fake: — Death  workeeh  i?i  us-, — we  having  the  Spirit  of 
Faith;  according  as  it  is  written,  I  believed,  and  therefore 
have  I  fpaken  •,  we  alfo  believe,  and  therefore  fpeak :  Know- 
ing that  he  which  raifed  up  the  Lord  Jefus,  fball  raife  us 
up  alfo  by  Jefus^  and  fhall  prefent  us  with  you.  Together 
with  Verfe  16.  For  which  Caufe,  we  faint  not.  And 
Verfe  18.  While  we  look  not  at  the  Things  which  are  feen, 
i&c.  And  Chap.  v.  i.  For  we  know  that  if  cur  earthly 
Houfe  of  this  Tabernacle  were  diffolved,  we  have  a  Building 
of  God. — And  Verfe  6,  7,  8.  Therefore  we  are  always 
confideyit  \  knowing  that  Wuilft  we  are  at  home  in  the  Body, 
we  are  abfent  from  the  Lord:  For  we  walk  by  Faith,  not 
by  Sight ;  we  are  confident,  I  fay,  and  willing  rather  to 
he  abfent  from  the  Body,  and  prefent  with  the  Lord.  1 
Tim.  i.  1 2 .  For  the  which  Caufe,  I  alfo  fuffer  thefe  Thi'ngs  : 
Neverthelefs,  I  am  not  aftoamed-,  for  I  know  whom  [have 
believed;  and  I  am  perfuaded  that  he  is  able  to  keep  that 
which  I  have   committed  unto  htm^    ^g^ii^ft   f^^^  Day. 

Heb. 


Part  III.  vf  grachus  JffeBions.  255 

Heb.  iii.  6.  Whofe  Houfe  are  we^  if  we  hold  faft  the 
Confidence^  and  the  Rejoicing  of  the  Hope,  finn  unto  the 
'End,  Heb.  xi.  i .  Now  Faith  is  the  Subjiance  of  Things 
hoped  for^  and  the  Evidence  of  Things  not  feen :  Toge- 
ther with  that  whole  Chapter,  i  John  iv.  13,  14,  15, 
16.  Hereby  know  we  that  we  dwell  in  him^  ajidhe  in  us\ 
hecaufe  he  hath  given  us  of  his  Spirit  \  and  we  have  feen^ 
and  do  tejlify^  that  the  Father  fent  the  Son  to  be  the  Savi- 
:€ur  of  the  World,  Whofoever  fhall  confefs  that  jefus  is 
.the  Son  of  God,  God  dwelleth  in  him,  and  he  in  God* 
And  we  have  hiown  and  believed  the  Love  that  God  hath  to 
us.  Chap.  V.  4,  5,  For  whatfoever  is  born  of  Gcdy 
ever  comet  h  the. World:  And  this  is  the  Victory  that  overcom- 
■eth  the  World,  even  our  Faith.  Who  is  he  that  overcometh 
the  World,  but  he  that  kelieveth  that  -  efus  is  the  Son  of  God? . 

Therefore  truly  gracious  AfFecSiiions  are  attended  with 
fuch  a  Kind  of  Convidion  and  Perfwafion  of  the  Truth 
of  the  Things  of  the  Gofpel,  and  Sigiu  of  their  Evi- 
dence and  Reality,  as  thefe  and  other  Scriptures  fpeak  of. 

There  are  many  religious  Affe6]:ions.,  which  are  not 
arttended  with  fuch  a  Convidion  of  the  Judgment.  There 
are  many  Apprehenfions  and  Ideas  which  fome  have, 
that  they  call  divine  Difcoveries,  which  are  affeding, 
but  not  convincing.  Tho'  for  a  little  while,  they  may 
feem  to  be  more  perfwaded  of  the  Truth  of  the  Things 
of  Religion,  than  they  ufed  to  be,  and  may  •  yield  a 
forward  AiTent,  like  many  of  Chrifrs  Hearers,  who 
believed  for  a  whik-,  yet  they  have  no  thorough  and 
€fFe6lual  Convidtionj  nor  is  there  any  great  abiding 
Change  in  them,  in  this  Refped,  that  whereas  formerly 
they  did  not  realize  the  great  Things  of  the  Gofpel, 
now  thefe  Things,  with  Regard  to  Reality  and  Certainty, 
appear  new  to  them,  and  they  behold  them  quite  in 
another  View  than  they  ufed  to  do.  There  are  many 
Perfons  who  have  been  exceedingly  raifed  with  religious 
AfFeclions,  and  think  they  have  been  converted,  they 
don't  go  about  the  World  any  more  convinced  of  the 
Truth  of  the  Gofpel,  than  they  ufed  to  bej  or  at  leaft: 

there 


256  ^he  fifth  Sign  Part  III, 

there  is  no  remarkable  Alteration-,  they  are  not  Men 
who  live  under  the  Influence  and  Power  of  a  realizing 
Convi6tion  of  the  infinite  and  eternal  Things  which  the 
Gofpel  reveals :  If  they  were,  it  would  be  impoflible 
for  them  to  live  as  they  do.  Becaufe  their  Affe6lions 
are  not  attended  with  a  thorough  Convi61:ion  of  the 
Mind,  they  are  not  at  all  to  be  depended  on  •,  however 
great  a  Shew  and  Noife  they  make,  'tis  like  the  Blaze  of 
Tow,  or  Crackling  of  Thorns,  or  like  the  forward 
flouriiliing  Blade  on  flony  Ground,  that  has  no  Root,  nor 
Deepnefs  of  Earth  to  maintain  its  Life. 

Some  Perfons,  under  high  AfFedions,  and  a  confident 
Perfwafion  of  their  good  Eflate,  have  that,  which  they 
very  ignorantly  call  a  Seeing  the  Truth  of  the  Word 
of  God,  and  which  is  very  far  from  it,  after  this  Man- 
ner; they  havefome  Text  of  Scripture  coming  to  their 
Minds,  inafuddonn  and  extraordinary  Manner,  immedi- 
ately declaring  to  them  (as  they  fuppofe)  that  their  Sins 
are  forgiven,  or  that  God  loves  them,  and  will  fave  them  \ 
and  it  may  be  have  a  Chain  of  Scriptures  coming  one  af- 
ter another,  to  the  fame  Purpofe;  and  they  arc  convin- 
ed  that  it  is  Truth ;  i.  e.  they  are  confident  that  it  is  cer- 
tainly fo,  that  their  Sins  arc  forgiven,  and  God  does 
love  them,  i^c,'-\  they  fay  they  know  it  is  fo-,  and  when 
the  Words  of  Scripture  are  fuggefted  to  'em,  and  as 
they  fuppofe  immediately  fpoken  to  'em  by  God,  in  this 
Meaning,  they  are  ready  to  cry  out,  Truths  Truth!  'Tis 
certainly  Jo  I  ^he  Word  of  God  is  true!  And  this  they 
call  a  Seeing  the  Truth  of  the  Word  of  God.  Whereas 
the  Whole  of  their  Faith  amounts  to  no  more,  than 
only  a  flrong  Confidence  of  their  own  good  Eftate,  and 
fo  a  Confidence  that  thofe  Words  are  true,  which 
they  fuppofe  tell  them  they  are  in  a  good  Eftate :  When 
indeed  (as  was  fhewn  bef9re)  there  is  no  Scripture  which 
declares  that  any  Perfon  is  in  a  good  Eftate  diredlly,  or 
any  other  Way  than  by  Confequence.  So  that  niis, 
inftead  of  being  a  real  Sight  of  the  Truth  of  the  Word 
of  God,  is  a  Sight  of  nothing  but  a  Phantom,  and  is 

all 


Part  III.  of  gracious  J^eclions.  257 

II  over  a  Delufion.  Truly  to  fee  the  Truth  of  the 
ordof  God,  is  to  fee  the  Truth  of  the  Gofpel-,  which 
is  the  glorious  Dodlrine  the  Word  of  God  con  rains, 
concerning  God  and  Jefus  Chrift,  and  the  Way  of 
Salvation  by  him,  and  the  World  of  Glory  that  lie  is 
entered  into,  and  purchaled  for  ail  them  who  beheve; 
and  not  a  Revelation  that  fuch  and  fuch  particular  Pcr- 
Jbns  are  true  Chriftians,  and  fhall  go  to  Heaven.  There- 
fore thofe  Affections  which  arife  from  no  other  PerlV/a- 
fion  of  the  Truth  of  the  V/ord  of  God  than  this,  arife 
from  Delunon,  and  not  true  Convidlion-,  and  confe- 
quently  are  themfelves  delufive  and  vain. 

But  if  the  religious  Affections  that  Perfons  have,  do 
indeed  arife  from  a  ftrong  Perfwafion  of  the   Truth  of 
the    chriftian    Religion-,   their   Affe6tions   are  not   the 
ibetter,  unlefs  their  Perfwafion  be  a  rcafcnahk  Perfv/afion 
'or  Convidlion.     By  a  reafonable  Convi6lion,    I  mean  a 
Conviction  founded   on  real   Evidence,  or  upon    that 
which  is  a  good  Reafon,  or  jufc  Ground  of  Conviclion. 
Men   may  have  a  ftrong  Perfwafion    that  the  c'lriftinn 
Religion  is  true,  when  their  Perfwafion  is  not  at  ail  builr 
on  Evidence,    but  altogether  on  Education,   and  the 
Opinion  of  others ;  as  many  Mahometans  are  ftrono-ly- 
perfwaded  of  the  Truth  of  the  Mahometan  Religion, 
Ibecaufe    their  Fathers,  and    Neighbours,  and    Nation 
!  believe  it.     That  Belief  of  the  Truth  of  the  Chrillian 
iReligion  which  is  built  on  the  very  fame  Grounds,  with 
Mahometans  Belief  of  the  Mahotnetan  Religion,  is  the 
fame  Sort  of  Belief     And  though  the   Thing  believed 
happens  to  be  better;  yet  that  don't  make  the  Belief 
itfelf  to  be  of  a  better  Sort:  For  though    the    Thino- 
believed  happens  to  be  true;  yet  the  Belief  of  it  is  not 
owing  to  this  Truth,  but  to  Education.     So  that  as  the 
Convidion  is  no  better  than  the  Mahometans  Convidion; 
fo  the  Affedions  that  flow  from  it,  are  no    better,  in 
themlelves,  than  the  religious  Affections  of  Mahometans. 
But  if  that  Belief  of  chriftian  Doctrines,  which  Per - 
Ion's  Affections  arife  from,  be  not  meerly  from  Educa- 
tion. 


258  The  fjth  Sign  Part  III, 

tion,  but  indeed  from  Reafons  and  Arguments  which 
are  offered,  it  will  not  from  thence  necefiarily  follow, 
that  their  Affections  are  truly  gracious :  For  in  order  to  ^ 
that,  it  is  requifite,  not  only  that  the  Belief  which  their 
Affections  ariie  from,  fnould  be  a  reafonahle^  but  alfo  a 
Jpritual  Belief  or  Convidion.  I  fuppofe  none  will 
doubt^  but  that  fome  natural  Men  do  yield  a  Kind  of 
AlTent  of  their  Judgments  to  the  Truth  of  the  chriftian 
Religion,  from  the  rational  Proofs  or  Arguments  that 
are  offered  to  evince  it.  Jiidas^  without  Doubt,  thought 
*Jcfus  to  be  the  Mejfiah^  from  the  Things  which  he  law 
and  heard  i  but  yet  all  along  was  a  Devil.  So  in  John^ 
i\,  2^,  24,  25.  We  read  of  many  that  believed  in  Chrift^s 
Mame^  when  they  [aw  the  Miracles  that  he  did\  whom 
yet  Chrift  knew  had  not  that  within  them,'  which  was  to 
be  depeiKied  on.  So  ^Vrnon  the  Sorcerer  believed,  when 
lie  behekl  the  Miracles  and  Signs  which  w^ere  done  •,  but 
yet  remained  in  the  Gall  of  Bitternefs^  and  Bond  of  Ini- 
<^uity^  Adis  viii.  i^,  23.  And  if  there  is  fuch  a  Belief 
or  AiTent  of  the  Judgment  in  fome  natural  Men,  none 
can  doubt  but  that  religious  Affedlions  may  arile  from 
that  Affent  or  Belief-,  as  we  read  of  fome  who  believed 
jor  a  while^  that  were  greatly  affe6ted,  and  anon^  with 
Joy  received  the  Word. 

'Tis  evident  that  there  is  fuch  a  Thing  as  a  fpiritual 
Belief  or  Conviction  of  the  Truth  of  the  Things  of  the 
Gofpel,  or  a  Belief  that  is  peculiar  to  thofe  who  are 
fpiritual,  or  who  are  regenerated,  and  have  the  Spirit 
of  God,  in  his  holy  Communications,  and  dwelHng  in 
them  as  a  vital  Principle.  So  that  the  Convidtion  they 
have,  don't  only  differ  from  that  w^hich  natural  Merj. 
have,  in  its  Concomitants,  in  that  it  is  accompanied  with 
*Tood  Works-,  buttheBelief  itielf  isdivcrfe,  the  Affent 
?nd  Conviction  of  the  Judgment  is  of  a  Kind  peculiar 
to  thofe  who  are  fpiritual,  and  that  which  natural  Men 
are  wholly  deftitute  of  This  is  evident  by  the  Scripture, 
if  any  Thing  at  all  is  fo;  John  xvii.  8.  They  have  believed 
that  thou  didji  fend  me.     Tit.  i.  i.  According  to  the  Faith 

of 


Part  III.  of  gracious  Affeclicns,  259 

ef  God's  Ekul^  and  the  acknowledging  of  the  Truth  which 
is  after  Gcdlinefs,  John  xv\.  27.  The  Father  himfelf 
loveth  you^  hecaufe  ye  have  loved  me-,  and  have  believed 
that  I  came  out  frc7n  God.  i  John  i v.  15.  Whofoever 
fhall  confefs  that  Jefus  is  the  Son  of  God.,  God  dwelleth  in 
him.,  and  he  in  God.  Chap.  v.  i.  Whofoever  helieveth 
that  Jefus  is  the  Chrifi.,  is  horn  of  God.  Ver.  10.  He 
that  helieveth  on  the  Son  of  God^  hath  the  Witnefs  in 
himfelf. 

What  a  fpiritual  ConviElicn  of  the  Judgment  is,  we 
are  naturally  led  to  determine,  from  what  has  been  faid 
already,  under  the  former  Kead  of  a  fpiritual  Under- 
fianding.  The  Conviclion  of  the  Judgment  arifes  from 
the  Ilhiminacion  of  the  Underllanding:  The  pafiing  of 
a  right  Judgment  on  Things,  depends  on  an  having  a 
right  Apprehenfion  or  Idea  of  Things.  And  therefore 
it  follows,  that  a  fpiritual  Convidlion  of  the  Truth  of 
the  great  Things  of  the  Gofpel,  is  fuch  a  Convidlion, 
as  arifes  from  having  a  fpirituahView  or  Apprehenfion 
of  thofe  Things  in  the  Mind.  And  this  is  alfo  evident 
from  the  Scripture,  which  often  represents,  thai  a  faving 
Belief  of  the  Reality  and  Divinity  of  the  Things  pro- 
pofed  and  exhibited  to  us  in  the  Gofpel,  is  from  the 
Spirit  of  God's  enlightening  the  Mind,  to  have  right 
Apprehenficns  of  the  Nature  of  thofe  Things,  and  io 
as  it  were  unveiling  Things,  or  revealing  them,  and 
enabling  the  Mind  to  view  them  and  fee  them  as  tliey 
are.  Luke  x.  21,22.  I  thank  thee.,  O  Father.,  Lord  of 
Heaven  and  Earth.,  that  thou  hafl  hid  thefe  Things  from 
the  Wife  and  Prudent^  and  hafi  revealed  thera  unto 
Babes:  Even  fo  Father.,  for  fo  it  feenied  good  in  thy 
Sight.  All  Things  are  delivered  unto  me  of  my  Father , 
and  no  Man  knozveth  who  the  Son  is,  but  the  Father.,  and 
who  the  Father  is.,  hut  the  Son.,  and  he  to  whom  the  Son 
will  REVEAL  him,  John  vi.  40.  And  this  is  the  Will  of 
himthat  fent  me.,  that  every  one  that  seeth  the  Son,  and 
BELiEVETH  on  him,  may  have  everlafting  Life.  Where  it 
is  plain,  that  true  Faith  arifes  from  a  fpiritual  Sight  of 

Chrifc. 


26o  7he  fifth   Sign  Part  III 

Chrift.  And  John  xvii.  6,  7,  8.  /  have  manifested 
thy  Name  unto  the  Men  which  than  gaveft  me  out  of  the 
World. — Now  they  have  known  that  all  Things  what fo ever 
thou  haft  given  me^  are  of  thee\  for  I  have  given  unto  them 
the  Words  which  thou  gaveft  m£.,  and  they  have  received 
them.,  and  known  furely  that  I  came  .out  from  thee^  and 
they  have. believed  th-at  thou  didft  fend  me.  Where  Chrift's 
manifeiling  God's  Name  to  the  Difciples,  or  giving 
them  a  true  Apprehenfion  and  View  of  divine  Things, 
Vv^as  that  whereby  they  knev/  that  Chriil's  Dodrine  was 
of  God,  and  that  Chrift  himfelf  was  of  him,  and  was 
fent  by  him.  Matth.  xvi.  16.,  ij.  Simon  Peter  faid^ 
Thou  art  the  Chrift^  the  Son  of  the  living  God.  And  Jefus 
a'nfwered^  and  faid  unto  him.,  Bleffed  art  thou.,  Simon 
Bar-jona,  for  Fiefto  and  Blood  hath  not  revealed  it  unto 
thee.,  hut  ray  Faiher  which  is  in  Heaven,  i  John  v.  10. 
He  that  helieveth  on  the  Son  of  God.,  hath  the  Witnefs  in 
hhnfelf.  Gal.  i.  14,  15,  16.  Being  more  exceedingly 
zealous  of  tlo£  Traditions  .of  my  Fathers.  But  when  it 
pleafed  God.,  who  feparated  me  from  my  Mother's  JVomh^ 
and  called  me  .by  his  Grace.,  to  reveal  his  Son  in  me.,  that 
I  might  preach  him  among  the  Heathen.,  immediately  I  con- 
ferred not  with  Flejh  and  Blood. 

If  it  be  fo,  that  that  is  a  fpiritual  Conviflion  of  the 
Divinity  and  Reality  of  the  Things  exhibited  in  the 
Goipel,  which  arifes  from  a  fpiritual  Underftanding  of 
xhofe  Things;  I  have  fiiewn  already  what  that  is,  vix, 
A,  Senfe  and  I'afte  of  the  divine,  fupreme  and  holy  Ex- 
cellency and  Beauty  of  thofe  Things.  So  that  then  is 
the  Mind  fpiritually  convinced  of  the  Divinity  and 
Truth  of  the  great  Things  of  the  Gofpel,  when  that 
Conviction  arifes,  either  diredly  or  remotely,  from  fuch 
a  Senfe  or  View  of  their  divine  Excellency  and  Glory, 
as  is  there  exhibited.  This  clearly  follows  from  Things 
that  have  been  already  faid;  and  for  this  the  Scripture 
is  very  plain  and  exprefs.  2  Cor.  iii.  3,  4,  5,  6.  But 
if  our  Gofpel  be  hid.,  it  is  hid  to  them  that  are  loft:  In 
"whom  the  God  of  this  World  hath  blinded  the  Minds  of^  them 

that 


Part  III.  of  graciom  AfeBiom.  261 

that  BELIEVE  not^  left  the  Light  of  the  glorious  Gospel 
of  Chrifty  who  is  the  Image  of  God,  Jhculd  floine  unto 
them.  For  we  -preach  not  oiirfelves,  hut  Chrift  Jefiis  the 
Lord,  and  ourfelves  your  Servants  for  Jefus  Sake,  For 
Gody  who  commanded  the  Light  to  fhine  out  of  Darknefs^ 
hath  floined  in  our  Hearts,  to  give  the  Light  of  the 
Knowledge  of  the  Glory  of  God,  in  the  Face  of 
Jefus  Chrift,  Together  with  the  laft  Verfe  of  the  fore- 
going Chapter,  which  introduces  this,  But  we  all  with 
cpen  Face,  beholding  as  in  a  Glafs,  the  Glory  of  the 
Lord,  are  changed  into  the  fayne  Image,  from  Glory  to 
Glory,  even  as  by  the  Spirit  of  the  Lord.  Nothing  can 
be  more  evident,  than  that  a  faving  BeHef  of  the  Gcfpcl, 
is  here  fpoken  of,  by  the  Apoftle,  as  arifing  from  the 
Mind's  being  enlightened,  to  behold  the  divine  Glory 
of  the  Things  it  exhibits. 

This  View  or  Senfe  of  the  divine  Glory,  and  unparal- 
lel'd  Beauty  of  the  Things  exhibited  to  us  in  the  Gofpel, 
has  a  Tendency  to  convince  the  Mind  of  their  Divinity 
two  Ways  •,  dire5fly,  and  more  indire^ly  and  remotely. 
I .  A  View  of  this  divine  Glory  dire5lly,  convinces  the 
Mind  of  the  Divinity  of  thefe  Things,  as  this  Glory  is 
in  itfelf  a  direct,  clear,  and  all-conquering  Evidence  of 
it;  efpecially  when  clearly  difcovered,  or  when  this 
fupernatural  Senfe  is  given  in  a  good  Degree. 

He  that  has  his  Judgment  thus  dire5ily  convinced  and 
afTured  of  the  Divinity  of  the  Things  of  the  Gofpel, 
by  a  clear  View  of  their  divine  Glory,  has  a  reafonable 
Convidlion ;  his  Belief  and  AfTurance  is  altogether  ao-ree- 
able  to  Reafon ;  becaufe  the  divine  Glory  and  Beauty  of 
divine  Things  is  in  itfelf,  real  Evidence  of  their  Divinity, 
and  the  mod  dire6l  and  ftrong  Evidence.  He  that 
truly  fees  the  divine,  tranfcendent,  fupreme  Glory  of 
thole  Things  which  are  divine,  does,  as  it  were,  know 
their  Divinity  intuitively;  he  not  only  argues  that  they 
are  divine,  but  he  fees  that  they  are  divine;  he  fees  that 
in  them  wherein  Divinity  chiefly  confifts;  for  in  this 
Glory,  which  is  fo  vaflly  and  inexprelTibly  dillinguifhed 

from 


262  ^he  fifth  Sign  Part  IllJ 

from  the  Glory  of  artificial  Things,  and  all  other  Glory^ 
does  mainly  confiilthe  true  Notion  of  Divinity:  God  is 
God,  and  diftinguillied  from  all  other  Beings,  and 
exalted  above  them,  chiefly  by  his  divine  Beauty,  which! 
is  iniinitely  diverfe  from  all  other  Beauty.  They  there- 
fore that  fee  the  Stamp  of  this  Glory  in  divine  Things, 
they  fee  Divinity  in  them,  they  fee  God  in  them,  and  fo 
fee  them  to  be  divine;  becaufe  they  fee  that  in  them 
wherein  the  trueft  Idea  of  Divinity  does  confift.  Thus 
a  Soul  may  have  a  Kind  of  intuitive  Knowledge  of  the 
Divinity  of  the  Things  exhibited  in  the  Gofpel;  not 
that  he  judges  the  Doctrines  of  the  Gofpel  to  be  front 
God,  without  any  Argument  or  Deduction  at  all;  but 
it  is  without  any  long  Chain  of  Arguments;  the  Argu- 
ment is  but  one,  and  the  Evidence  dired;  the  Mind 
afcends  to  the  Truth  of  the  Gofpel  but  by  one  Step, 
and  that  is  its  divine  Glory. 

It  would  be  very  ftrange,  if  any  profelTing  Chriftiari 
fliould  deny  it  to  be  pofTible  that  there  fhould  be  an 
Excellency  in  divine  Things,  which  isfotranfcendent,  and 
exceedingly  different  from  what  is  in  other  Things,  that 
if  it  vv'erc  feen,  would  evidently  diftinguilh  them.  We 
can't  rationally  doubt,  but  that  Things  that  are  divine^ 
that  appertain  to  the  fuprem.e  Being,  are  vaftly  different 
from  Things  that  arc  hu7nane\  that  there  is  a  god-like, 
high,  and  glorious  Excellency  in  them,  that  does  fo  dif- 
tin^uifh  them  from  the  Things  which  are  of  Men,  thati 
the  Difference  is  ineffable;  and  therefore  fuch,  as,  if  feen, 
will  have  a  mod  convincing,  fatisfying  Influence  upon 
any  one,  that  they  are  what  they  are,  vi%,  divine. 
Doubtlefs  there  is  that  Glory  and  Excellency  in  the  divine 
Being,  by  which  he  is  fo  infinitely  diflinguifhed  from  all 
other  Beings,  that  if  it  were  feen,  he  might  be  known 
by  it.  It  would  therefore  be  very  unreaionable  to  deny 
that  it  is  poffible  for  God,  to  give  Manifeftations  of  this 
diftinguifhing  Excellency,  in  Things  by  which  he  is 
pleafed  to  make  himfelf  known;  and  that  this  diftin- 
guilhing  Excellency  may  be  clearly  feen  in  them.  There 

are 


Part  III.  of  gracious   AffeBkm,  263 

are  natural  Excellencies  that  are  very  evidently  diilin- 
guifhing  of  the  Subjeds  of  Authors,  to  anyone  who  be- 
holds them.  How  vaflly  is  the  Speech  of  an  underftand- 
ingMan  different  from  that  of  a  little  Child!  And  how 
greatly  diftinguiflied  is  the  Speech  of  fonie  Men  of  great" 
Genius,  as  Ho?ner^  Cicero^  Milton^  Locke^  jiddifon^  and 
others,  from  that  of  many  other  underftanding  Men! 
There  are  no  Limits  to  be  let  to  the  Degrees  of  Manifell- 
ations  of  mental  Excellency,  that  there  may  be  in 
Speech.  But  the  Appearances  of  the  natural  Perfe6li- 
ons  of  God,  in  the  Manifeftations  he  makes  of  himdelf, 
may  doubtlefs  be  unfpeakably  more  evidently  diftin- 
guifhing,  than  the  Appearances  of  thoie  Worms  of  the 
Duft,  in  which  they  differ  one  from  another.  He  that: 
is  well  acquainted  with  Mankind,  and  their  Works,  bv 
viewing  the  Sun,  may  know  it  is  no  human  AVork.  And 
'tis  realbnable  to  fuppofe,  that  when  Chrift  comes  at  the 
End  of  the  World,  in  the  Glory  of  his  Father,  it  will 
be  with  fuch  ineffable  Appearances  of  Divinity,  as  will 
leave  no  Doubt  to  the  Inhabitants  of  the  World,  even  the 
mofr  obftinate  Infidels,  that  he  who  appears,  is  a  divine 
Perfon.  But  above  all,  do  the  Manifeftations  of  ih^fnoral 
and  fpiritual  Glory  of  the  divine  Being  (v/hich  is  the 
proper  Beauty  of  the  Divinity)  bring  their  own  Evidence^ 
and  tend  to  aiTure  the  Heart.  Thus  the  Diciples  were 
afTured  that  Jelus  was  the  Son  of  God,  for  ihey  heheld 
his  Glory ^  as  the  Glory  of  the  only  Begotten  of  the  Father^ 
full  of  Grace  and 'Truths  John  i.  14.  When  ("hrift  ap- 
peared in  the  Glory  of  his  Transfiguration  to  his  Difciplcs,. 
with  that  outward  Glory,  to  their  bodily  Eyes,  which 
was  a  fweet  and  admirable  Symbol  and  Semblance  of  his 
fpiritual  Glory,  together  with  his  fpiritual  Glory  itfelf, 
manifefted  ro  their  Minds ;  the  Manifeftation  of  Glory 
was  fuch,  as  did  perfedly,  and  with  good  Reafon,  aiTure 
them  of  his  Divinity,  as  appears  by  what  one  of  them^ 
viz.  the  Apoftle  Peter^  fays  concerning  it,  2  Pet.  i, 
16.  17.  18.  For  we  have  not  followed  cu727n'ngly  derifed 
Fables^  when  we  made  known  unto  you  the  Foiv^  aiid  Com-- 

mg 


264       '  ^hi^  fifih  Sign  Part  III. 

ing  of  our  Lord  J^fus  Chrifi^  but  were  Eye-wit nejfes  of  hk 
Majefty :  For  he  received  from  God  the  Father^  Honour  ana 
Glory  ',  when  there  came  fuch  o.  Voice  to  him  from  the  excel- 
lent Glory  ^This  is  my  bdo-ved  Son^  In  whom  1  am  well  pie  a^. 
fed.  And  this  Voice  which  came  from  heaven^  we  hear d^ 
when  we  were  with  him  in  the  holy  Mount.  The  Apoftle 
calls  tliat  Mount  the  holy  Mount.,  becaufe  the  Mani- 
fcications  of  Chrifl,  which  were  there  made  to  their  Minds 
and  v;hich  the'r  Minds  where  elpecially  imprefs'd  and 
raviihed  wich,  was  the  Glory  of  his  Holinefs^  or  the 
^^^3iiMy  oi  \\\s  moral  Excellency  •■,  or,  as  another  of  thefe 
Diciples,  \vho  faw  it,  expreffes  it.  His  Glory ^  as  full  0) 
Grace  and  T^riith. 

Now  this  diftinguilliing  Glory  of  the  divine  Being 
has  it's  brightefl  Appearance  and  Manifellation,  in  the 
'j  liings  propofed  and  exhibited  to  us  in  the  Gofpel,  thc' 
Doctrines  there  taught,  the  Word  there  fpoken,  and  the 
divine  Counlels,  Acts  and  Works  there  revealed.  The'® 
I'hinps  h?tve  the  cleared,  mofb  adxTiirable,  and  diftin- 

s-uifning  Reorefentations  and  Exhibitions  ot  the  Glory 
001  ,  ■* 

of  God's  moral  Perfe6ticns,  that  ever  v/ere  miade  to  the 
W^orld.  And  if  there  be  fuch  a  diflinguifhing,  eviden-^ 
tial  Manifefbation  of  divine  Glory  in  the  Gofpel,  'tis 
reafonable  to  fuppofe  that  there  may  be  fuch  a  Thing  as, 
Seeing  it :  What  fhould  hinder  but  that  it  may  be  feen? 
Tis  no  Argument  that  it  can't  be  feen,  that  lome  don't 
fee  it ;  the'  they  may  be  difcerning  Men  in  temporal, 
Matters.  If  there  be  fuch  ineffable,  diftinguifhing,^ 
evidential  Excellencies  in  the  Gofpel,  'tis  reafonable  to 
fuDpofe  tliat  they  are  fuch  as  are  not  to  be  difcerned,  but 
by  the  fpecial  Influence  and  Enlightnings  of  the  Spirit 
of  God.  There  is  need  of  uncommon  Force  of  Mind; 
t;o  difcern  die  diftinguifhing  Excellencies  of  the  Works 
of  Authon;  of  great  Genius:  Thofe  Things  in  Milton^, 
whxh  to  mean  Judges,  appear  taftelefs,  and  Impcr-i: 
fedions,  ai^e  his  inimitable  Excellencies  in  the  Eyes  of'; 
thofe  v/ ho  are  of  greater  Difcerning,  and  better  Tafle-S 
And  if  there  be  a  Book,  which  God  is  the  Author  of, 

-  'tis 


f  ART  III.  of  gracious  AffcBicm,  265 

'tis  mod  reafonable  to  fuppofe,  that  the  diftihguifhing 
Glories  of  his  Word  are  of  fuch  a  Kind,  as  that  the  Sin 
and  Corruption  of  Men's  Hearts,  which  above  all 
Things  alienates  Men  from  the  Diety,  and  makes  the 
Heart  dull  and  ftupid  to  any  Senfe  or  Tafte  of  thofc 
Things  wherein  the  moral  Glory  of  the  divine  Perfec- 
tions confifts  •,  I  fay,  'tis  but  reafonable  to  fuppofe,  that 
this  would  blind  Men  from  difcerning  the  Beauties  of 
fuch  a  Book ;  and  that  therefore  they  will  not  fee  them, 
but  as  God  is  pleafed  to  enlighten  them,  and  reilore  an 
holy  Tafte,  to  difcern  and  relifh  divine  Beauties. 

This  Senfe  of  the  fpiritual  Excellency  and  Beauty  of 
divine  Things,  does  alfo  tend  dire£ily  to  convince  the 
Mind  of  the  Truth  of  the  Gofpel,  as  there  are  very 
many  of  the  mofb  important  Things  declared  in  the 
Gofpel,  that  are  hid  from  the  Eyes  of  natural  Men,  the 
Truth  of  which  does  in  Effect  confifl  in  this  Excellency, 
or  does  fo  immediately  depend  upon  it  and  reHilt  from 
it-,  that  in  this  Excellency's  being  feen,  the  Truth  of 
thofe  Things  is  feen.  As  foon  as  ever  the  Eyes  are 
opened  to  behold  the  holy  Beauty  and  Amiablenefs 
that  is  in  divine  Things,  a  Multitude  of  moft  important 
Do6lrines  of  the  Gofpel,  that  depend  upon  it,  (which 
ail  appear  ftrange  and  dark  to  natural  Men)  are  at  once 
feen  to  be  true.  As  for  Inftance,  hereby  appears  the 
Truth  of  v/hat  the  Word  of  God  declares  concerning 
the  exceeding  Evil  of  Sin;  for  the  fame  Eye  that 
difcerns  the  tranfcendent  Beauty  of  Holinefs,  neceffarily 
therein  fees  the  exceeding  Odioufnefs  of  Sin:  The  fame 
Tafte  which  relifties  the  Sweetnefs  of  true  moral  Good, 
taftes  the  Birternefs  of  moral  Evil.  And  by  this  Means 
a  Man  fees  his  ov/n  Sinfulnefs  and  Loathfomnefs ;  for  he 
has  now  a  Senfe  to  difcern  Objefts  of  this  Nature ;  and 
fo  fees  the  Truth  of  what  the  Word  of  God  declares 
concerning  the  exceeding  Sinfulnefs  of  Mankind,  which 
l3efore  he  did  not  fee.  He  now  fees  the  dreadful  Pol- 
lution of  his  Heart,  and  the  defperate  Depravity  of  his 
Niture,  in  a  new  Manner;  for  his  Soul  has  now  a  Senfe 

S  j/iven 


266  The  fftb  Sign  Part  III. 

given  it  to  feel  the  Pain  of  fueh  a  Difeafe:  And  this 
lliows  him  the  Truth  of  what  the  Scripture  reveals 
concerning  the  Corruption  of  Man^s  Nature,  his  original 
Sin,  and  the  ruinous  undone  Condition  Man  is  in,  and 
his  need  of  a  Saviour,  his  need  of  the  mighty  Power  of 
God  to  renew  his  Heart  and  change  his  Nature.  Men 
by  fteing  the  true  Excellency  of  Holinefs,^  do  fee  the 
Glory  of  all  thofe  Things,  which  both  Reafon  and 
Scripture  (hew  to  be  in  the  divine  Being-,  for  it  has  been 
iliown  that  the  Glory  of  them  depend  on  this:  And 
hereby  they  fee  the  Truth  of  all  that  the  Scripture  de- 
clares concerning  God's  glorious  Excellency  and  Ma- 
jefty,  his  being  the  Fountain  of  all  Good,  the  only 
Happinefs  of  the  Creature,  &c.  And  this  again  fhews 
the  Mind  the  Truth  of  what  the  Scripture  teaches  con- 
cerning the  Evil  of  Sin  againllfo  glorious  a  God  ;  and 
alfo  the  Truth  of  what  it  teaches  concerning  Sin's  jufl 
Defert  of  that  dreadful  Punifhment  which  it  reveals  y 
and  alfo  concerning  the  ImpofTibility  of  our  offering  any 
Satisfaction,  or  fufficient  Atonement,  for  that  which  is 
fo  infinitely  evil  and  heinous.  And  this  again  fhews 
the  Truth  of  what  the  Scripture  reveals  concerning  the 
NecefTity  of  a  Saviour,  to  offer  an  Atonement  of  infinite 
Value  for  Sin.  And  this  Senfe  of  fpiritual  Beauty  that 
has  been  fpoken  of,  enables  the  Soul  to  fee  the  Glory 
of  thofe  Things  which  the  Gofpel  reveals  concerning  the 
Perfon  of  Chriil;  and  fo  enables  to  fee  the  exceeding 
Beauty  and  Dignity  of  his  Perfon,  appearing  in  what 
the  Gofpel  exhibits  of  his  Word,  Works,  Adls  and 
Life :  And  this  Apprehenfion  of  the  fuperlative  Dignity 
of  his  Perfon,  fhews  the  Truth  of  what  the  Gofpel  de- 
clares concerning  the  Value  of  his  Blood  and  Righteouf- 
nefs,  and  fo  the  infinite  Excellency  of  that  Offering  he 
has  made  to  God  for  us,  and  fo  its  Sufficiency  to  atone 
for  our  Sins,  and  recommend  us  to  God.  And  thus  the 
Spirit  of  God  difcovers  the  Way  of  Salvation  by  Chriil: 
Thus  the  Soul  fees  the  Fitnefs  and  Suitablenefs  of  this  ; 
Way  of  Salvation,  the  admirable  Wifdom  of  the  Con-  i 

trivanccj 


Part  III.  of  gracioin  ylffeBlom.  267 

trivance,  and  the  perfe6l  Anfwerablenefs  of  the  Provifion 
that  the  Gofpel  exhibits,  (as  made  for  us)  to  otir  Ne- 
cefTities.     A  Senfe  of  true  divine  Beauty  being  given  to 
the  Soul,  the  Soul-  difcerns  the  Beauty  of  every  Part  of 
the  Gofpel  Scheme.     This  alfo  fhews  the  Soul  the  Truth 
of  what  the  Word  of  God  declares   concerning  Man's 
chief  Happinefs,  as  confiding  in  holy  Exercifes  and 
Enjoyments.     This  fhews  the  Truth  of  what  the  Gofpel 
declares  concerning  the    unfpeakable  Glory  of  the  hea- 
venly State.     And  what  the    Prophecies   of  the    old 
Teftament,  and  the  Writings  of  the  Apoftles  declare 
concerning  the   Glory  of  the  Meffiah's   Kingdom,  is 
now  all  plain ;  and  alfo  what  the  Scripture  teaches  con- 
cerning the  Reafons  and  Grounds  of  our  Duty.     The 
Truth  of  all  thefe  Things  revealed  in  the  Scripture,  and 
many  more  that  might  be  mentioned,    appear  to  the' 
Soul,    only  by  imparting  that  fpiritual  Tafle  of  divine 
Beauty,  which  has  been  fpoken  of-,  they   being  hidden 
Things  to  the  Soul  before. 

And  befides  all  this,  the  Truth  of  all  thofe  Thinss 
which  the  Scripture  fays  about  experimental  Religion, 
is  hereby  known;  for  they  are  now  experienced.  And 
this  convinces  the  Soul  that  one  who  knew  the  Heart 
of  Man,  better  than  we  know  our  own  Hearts,  and 
perfectly  knew  the  Nature  of  Virtue  and  Holinefs,  was 
the  Author  of  the  Scriptures,  And  the  opening  to 
View,  with  fuch  Clearnefs,  fuch  a  World  of  'wonderful 
and  glorious  Truth  in  the  Gofpel,  that  before  was  un- 
known, being  quite  above  the  View  of  a  natural  Eye, 
but  now  appearing  fo  clear  and  bright,  has  a  powerful 
and  invincible  Influence  on  the  Soul,  to  perfuade  of  the 
Divinity  of  the  Gofpel. 

Unlefs  Men  may  come  to  a  reafonable  folid  Perfuafion 
and  Conviflion  of  the  Truth  of  the  Gofpel,  by  the 
internal  Evidences  of  it,  in  the  Way  that  has  been  fpoken 
of,  viz.  By  a  Sight  of  it's  Glory  \  'tis  impoffible  that 
thofe  who  are  illiterate,  and  unacquainted  with  Hillory, 
fliould  have  any  thorough   and  effedual  Conviction  of 

S  2  it 


268  The  ffth  Sign  '^      Part  III. 

it  at  all.     They  may  without  this,  fee  a  great  deal  of 
Probability  of  it;  it  may  be  reafonable  for  them  to  give 
much  Credit  to  what  learned  Men,  and  Hiftorians  tell 
them  •,  and  they  may  tell  them  fo  much,  that  it  may  look 
very  probable  and  rational  to  them,  that  the  chriftian 
Religion  is  true;  and  fo  much  xh.-x  they  would  be  very 
unreafonable  no:  to  entertain  this  Opinion.     But  to  have 
a  Convidion,  fo  clear,  and  evident,  and  affuring,  as  to 
be  fufncient  to  induce  them,  with  Boldnefs,  to  fell  all, 
confidently  and  fearlefsly  to  run  the  Venture  of  the  Lofs 
of  all  Things,  and  of  enduring  the   mofl  exquifite  and 
long-continued  Torments,  and   to  trample  the  World 
under  Foot,  and  count  all  Things  but  Dung,  for  Chrift; 
the  Evidence  they  can  have  from  Hiftory,  cannot  be 
fufficient.     It  is  impofllble  that  Men,  who    have   not 
fomething  of  a  general  View  of  the  hiftorical  World,  or 
the  Series  of  Fliftory  from  Age  to  Age,  fhould  come  at 
the  Force  of  Arguments  for  the  Truth  of  Chriftianity, 
drawn  from  Hillory,  to  that  Degree,  as  effedlually  to 
induce  them  to  venture  their  all  upon  it.     After  all  that 
learned  Men  have  faid  to  them,  there  will  remain  innu- 
merable Doubts  on  their  Minds:  They  will  be  ready, 
when  pincbed  with  fom.e  great  Trial  of  their  Faith,  to 
fay,  "  How  do  I  know  this,  or  that  ?  How  do  I  knov/ 
*'  when  thefe  Hiilories  wxre  written  ?  Learned  Men  tell 
*•  me  thefe  Hiftories  were  fo  and  fo  attefted  in  the  Day 
*'  of  them;  but  how  do  I  know  that  there  were  fuch 
'•  Atteftations  then  ?  They  tell  me  there  is  equal  Reafon 
"  to  believe   thefe   Fadts,  as   any  whatfoever   that  are 
"  related  at  fuch  a  Diftance ;  but  how  do  I  know  that 
"  other  Fa(5t:s  which   are    related  of  thofe  Ages,  ever 
"  were  ?"    Thofe  who  have  not  fomething  of  a  general 
View  of  the  Series  of  hiftorical  Events,  and  of  the  State 
of  Mankind  from   Age   to   Age,  cannot  fee    the  clear 
Evidence  from    Hillory,   of  the    Truth  of   Fads,    in 
diftant  Af?es;  but  there  will  endlefs  Doubts  and  Scru- 
ples remai  n. 

But 


Part  III.  of  gracio  us  Affedfiofis.  269 

But  the  Gofpel  was  not  given  only  for  learned  Men. 
Theie  are  at  leall  Nineteen  in  Twenty,  if  not  Ninety- 
nine  in  an  Hundred,  of  thofe  for  whom  the  Scriptures 
were  written,   that   are   not  capable  of  any  certain  or 
effectual   Convidion  of   the  divine   Authority   of  the 
Scriptures,  by  fuch    Arguments  as  learned  Men  make 
Ufe  of.     If  Men  who  have  been  brought  up  in  Hea- 
thenifm,  muft  wait  for  a  clear  and  certain  Convidlion  of 
the  Truth  of  Chriflianity,  'till  they  have  Learning  and 
Acquaintance  with  the  Hiilories  of  politer  Nations, 
enough  to  fee  clearly  the  Force  of  fuch. Kind  of  Argu- 
ments-,  it  will   make  the  Evidence  of  the  Gofpel,  to 
thenx,   immenfely  cumberfome,    and    will  render  the 
Propagation   of   the  Gofpel    among   them,    infinitely 
difficuh.     Miferable  is  the  Condition  cf  the  Houjfatun- 
mck  Indians^  and  others,  who  have  lately  manifefted  a 
Defire  to  be  inilru^led  in  Chriflianity-,  if  they  can  come 
at  no  Evidence  of  the  Truth  of  Chriflianity,  fuliicient 
to  induce  them  to  fell  all  for  Chrifl,  in  any  other  Way 
but  this. 

'Tis  unreafonabletofuppofe,  that  God  has  provided  for 
his  People,  no   more  than  probable   Evidences  of  the 
Truth  of  the  Gofpel.     He  has  with  great  Care,  abun- 
dantly provided,   and  given  them,  the  moil  convincing, 
aiTuring,  fatisfying  and  manifold  Evidence  of  his  Faith- 
fulnefs  in  the  Covenant  of  Grace-,  and  as  Dcvid  fays, 
made  a  Covaiant^  ordered  in  all 'Things  ard  Jure,     There- 
fore it  is  rational  to  luppofc,  that  at  the  fam,e  Time,  he 
would   not  fail  of  ordering  the  Matter  fo,  that  there 
fliould   not  be  wanting,  as  great,  and   clear  Evidence, 
that  this  is  his  Covenant^  and  that  thefe  Promifes  are  his 
Promifes -,  or,  which  is  the  fame  Thing,  that  the  Chrif- 
tian  Religion  is  true,  and  that  the  Gofpel  is  his   Word. 
Otherwife  in  vain  are  thofe  great  AfTurances  he  has  given 
of  his  Faithfulnefs  in  his   Covenant,  by  confirming  i^^ 
with  his  Oath,  and  fo  varioufly  eflablifliing  it  by  Sealg 
and  Pledges.     For  the  Evidence  that  it  is  his  Covenant 
is  properly  the  Foufidar^ion  on  which  all  the  Force  an^ 

Effed 


270  7he  Jifth  Sign  Part  IIL 

Effedl  of  thofe  other  Affurances  do  fland.  We  may 
therefore  undoubtedly  fuppofe  and  cnclude,  that  there 
is  fome  Sort  of  Evidence  \yhich  God  has  given,  that 
this  Covenant,  and  thefe  Promifes  are  his,  beyond  all 
meer  Probability ;  that  there  are  fome  Grounds  of  Af- 
furance  of  it  held  forth,  which,  if  we  are  not  blind  to 
them,  tend  to  give  an  higher  Perfwafion,  than  any  argu- 
ing from  Hiftory,  human  Tradition,  ^c.  which  the 
Illiterate,  and  Unacquainted  with  Hiftory,  are  capable 
of',  yea,  that  which  is  good  Ground  of  the  higheft  and 
moft  perfed:  Affurance,  that  Mankind  have  in  any  Cafe 
whatfoever;  agreeable  to  thofe  high  Expreffions  which 
the  Apoftle  ufes,  Heb.  x.  22.  Let  us  draw  near  in  full 
Assurance  of  Faith.  And  Col.  ii.  2.  nat  their 
Hearts  might  be  comforted,  being  knit  together  in  Love^ 
and  unto  all  Riches,  of  the  full  Assurance  of 
Understanding,  to  the  Acknozvledgement  of  the  Myffery 
of  God,  and  of  the  Father,  and  of  Chrifi.  It  is  reafon- 
able  to  fuppofe,  that  God  would  give  the  greateft  Evi- 
dence, of  thofe  Things  which  are  greateft,  and  the 
Truth  of  which  is  of  greateft  Importance  to  us :  And 
that  we  therefore,  if  we  are  wife,  and  afl  rationally, 
fhali  have  the  greateft  Defire  of  having  full,  undoubting, 
and  perfect  Aflurance  of.  But  it  is  certain,  that  ftich 
an  Affurance  is  nor  to  be  attained,  by  the  greater  Part 
of  them  who  live  under  the  Gofpel,  by  Arguments 
fetch'd  from  ancient  Traditions,  Hiftorics,  and  Monu- 
ments. 

And  if  we  come  to  Fa61;  and  Experience,  there  is  not 
the  leaft  Reafon  to  fuppofe,  that  one  in  an  Hundred  of 
thofe  who  have  been  fincere  Chriftians,  and  have  had  a 
Heart  to  fell  all  for  Chrift,  have  come  by  their  Convic- 
tion of  the  Truth  of  the  Gofpel,  this  Way.  If  we 
read  over  the  Hiftories  of  the  many  Thoufands  that 
died  Martyrs  for  Chrift,  fmce  the  Beginning  of  the 
Reformation,  and  have  chearfully  undergone  extreme 
Tortures,  in  a  Confidence  of  the  Truth  of  the  Gofpel, 
and  confidcr  their  Circumftances  and  Advantages;  ho\f 

few    . 


Part  II Ic  of  gracious  AffeBiom,  271 

few  of  them  were  there,  that  we  can  reafonably  fuppofe, 
ever  came  by  their  alTured  Perfwafion,  this  Way;  or 
indeed  for  whom  it  waspofiible,  reafonably  to  receive  fo 
full  and  ftrong  an  AfTurance,  from  fuch  Arguments ! 
Many  of  them  were  weak  Women  and  Children,  and 
the  greater  Part  of  them  illiterate  Perfons,  many  of 
whom  had  been  brought  up  in  popifh  Ignorance  and 
Darknefs,  and  were  but  newly  come  out  of  it,  and  lived 
and  died  in  Times,  wherein  thofe  Arguments  for  the 
Truth  ot  Chriftianity  from  Antiquity  and  Hiflory,  had 
been  but  very  imperfe6lly  handled.  And  indeed,  'tis 
but  very  lately  that  thefe  Arguments  have  been  fet  in  a 
clear  and  convincing  Light,  ev^en  by  learned  Men  them- 
felves :  And  fmce  it  has  been  done,  there  never  were 
fewer  thorough  Believers,  among  thofe  who  have  been 
educated  in  the  true  Religion :  Infidelity  never  prevailed 
.fo  much,  in  any  Age,  as  in  this,  wherein  thefe  Argu- 
ments are  handled  to  the  greateil  Advantage. 

The  true  Martyrs  of  Jefus  Chrifl,  are  not  thofe  who 
have  only  been  llrong  in  Opinion,  that  the  Gofpel  of 
Chriil  is  true,  but  thofe  that  have  feen  the  Truth  of  it-, 
as  the  very  Name  of  Martyrs  or  W^itneffes  (by  which 
they  are  called  in  Scripture)  implies.  Thofe  are  very 
improperly  called  Witnefles  of  the  Truth  of  any  Thing, 
who  only  declare  they'  are  very  much  of  Opinion  that 
fuch  a  Thing  is  true.  Thofe  only  are  proper  WitnefTes 
who  can,  and  do  teftify,  that  they  have  feen  the  Truth  of 
the  Thing  they  afiert;  John  iii.  1 1.  PFe  fpeak  that  we  do 
know^  and  teftify  that  we  have  feen,  John  i.  34.  And 
I  faw,  and  bear  Record,  that  this  is  the  Son  of  God. 
I  John  iv.  14.  And  we  have  feen,  and  do  teftify,  that 
the  Father  fent  the  Son^  to  he  the  Saviour  of  the  World, 
A(5i;s  xxii.  14,  15.  The  God  of  our  Fathers  hath  chofen 
thee^  that  thou  fhould'fi  know  his  WilU  cind  fee  that  jufl 
One^  and  f/jculd'fi  hear  the  Voice  of  his  Mouth :  For  thou 
fhalt  he  his  Witnefs  unto  all  Men.,  of  what  thou  hafl  feen 
and  heard.  But  the  true  Martyrs  of  Jefus  Chrift  ar^s 
called  his  Witnefles,  and  all  the  Saints,  who  by  their 

holy 


272  T-he  fifth  Sign  Part  III. 

holy  Pradice  under  great  Trials,  declare  that  Faith, 
which  is  the  Substance  of  "Things  hoped  for^  and  the 
Evidence  of  Things  not  feen^  are  called  WitnelTes; 
Heb.  xi.  I,  and  xii.  i,  becaufe  by  their  ProfefTion  and 
Jt'radtice,  they  declare  their  AfTurance  of  the  Truth 
and  Divinity  of  the  Gofpel,  having  had  the  Eyes 
-of  their  Minds  enlightened,  to  fee  Divinity  in  the  Gof- 
pel, or  to  l^ehold  that  unparalleled,  ineffably  excellent, 
and  truly  divine  Glory  fhining  in  it,  which  is  alto- 
gether diftinguilhing,  evidential,  and  convincing:  So 
that  they  may  truly  be  faid  to  have  feen  God  in  it, 
and  to  have  feen  that  it  is  indeed  divine:  And  focan 
fpeak  in  the  Style  of  Witnefles;  and  not  only  fay, 
that  they  think  the  Gofpel  is  divine,  but  fay,  that  it 
is  divine,  giving  it  in  as  their  Teilimony,  becaufe  they 
have  feen  it  to  be  fo.  Doubtlefs  Peter,  James, 
and  John,  after  they  had  feen  that  excellent  Glory  of 
Chrift  in  the  Mount,  would  have  been  ready,  when 
they  came  down,  to  fpeak  in  the  Language  of  Witneffes, 
and  to  fay  pofitively,  that  Jefus  is  the  Son  of  God;  as 
Peter  fays,  they  were  Eye-witneffes,  2  Pet.  i.  16.  And 
fo  all  Nations  will  be  ready  pofitively  to  fay  this,  when 
they  fhall  behold  his  Glory  at  the  Day  of  Judgment-, 
though  what  will  be  univerfally  feen,  will  be  only  his 
natural  Glory,  and  not  his  moral  and  fpiritual  Glory, 
which  is  much  more  diftinguifhing.  But  yet,  it  muft 
be  noted,  that  among  thofe  who  have  a  fpiritual  Sight 
of  the  divine  Glory  of  the  Gofpel,  there  is  a  great 
Variety  of  Degrees  of  Strength  of  Faith,  as  there  is  a 
vaft  Variety  of  the  Degrees  of  Clearnefs  of  Views  of 
this  Glory:  But  there  is  no  true  and  faving  Faith,  or 
fpiritual  Convidtion  of  the  Judgment,  of  the  Truth 
of  the  Gofpel,  that  has  nothing  in  it,  of  this  Mani- 
feftation  of  its  internal  Evidence,  in  fome  Degree.  The 
Gofpel  of  the  bleffed  God  don't  go  abroad  a  begging 
for  its  Evidence,  fo  much  as  fome  think;  it  has  its 
higheft  and  moft  proper  Evidence  in  itfelf.  Tho'  great 
Ufe  may  be  made  of  external  Arguments,  they  are  not 

to 


Part  III.  of  gracious  JffeBicns.  273 

to  be  neglefled,  but  highly  prized  and  valued;  for 
they  may  be  greatly  ferviceable  to  awaken  Unbelievers, 
and  bring  them  to  feri':^;us  Confidcration,  and  to  confirm 
the  Faith  of  true  Saints:  Yea,  they  may  be  in  fom.e 
Refpedis  fubfervient  to  the  begetting  of  a  laving  Faith  in 
Men.  T  hough  what  was  ikid  before  remains  true,  that 
there  is  no  fpiritual  Convidion  ot  the  Judgment,  but 
what  arifes  from  an  Apprehenfion  of  the  fpiritual  Beauty 
and  Glory  of  divine  Things :  For,  as  has  been  obferved, 
this  Apprehenfion  or  View  has  a  Tendency  to  convince 
the  Mind  of  the  Truth  of  the  Goipel,  two  Ways-, 
either  diredlly  or  indireftly.  Flaving  therefore  already 
obferved  how  it  does  this  dire^lly,  I  proceed  now, 

2.  To  obferve  how  a  View  of  this  divine  Glory  does 
convince  the  Mind  of  the  Truth  of  Chriilianity,  more 
indiredly. 

Firft^  It  doth  fo  as  the  Prejudices  of  the  FTeart 
againft  the  Truth  of  divine  Things  are  hereby  removed, 
io  that  the  Mind  thereby  lies  open  to  the  Force  of  the 
Reafons  which  are  offered.  I'he  Mind  of  Man  is 
naturally  full  of  Enmity  againil  the  DoiStriucs  of  the 
Gofpel;  which  is  a  Difadvantage  to  thofe  Arguments 
that  prove  their  Truth,  and  caufes  them  to  lofe  their 
Force  upon  the  Mind :  But  when  a  Perfon  has  difcovered 
to  him  the  divine  Excellency  of  chriilian  Doctrines, 
this  deilrovs  that  Enmity,  and  removes  the  Prejudices, 
and  fan6tjfies  int  Reafon,  and  caufes  it  to  be  open  and 
free.  Hence  is  a  vail  Difference,  as  to  the  Force  that 
Arguments  have  to  convince  t'"e  Mind.  Hence  v/as 
the  very  different  Effeci:,  which  Chriil's  Miracles  had  to 
to  convince  the  Difciples^  from  what  they  had  to  convince 
the  Scribes  anj  Pbarifees:  Not  that  they  had  a  ifrono;er 
Reafon,  or  had  their  Reafon  more  improved-,  but  their 
Reafon  was  fanftified,  and  thofe  blinding  Prejudices, 
which  the  Scribes  2Lnd  Pbarifees  were  under,  were  removed, 
by  the  Senfe  they  had  of  the  Excellency  of  Chriil  and 
his  Do6lrine.  Second:  v^ 


274  ^^^  f'fi^  %^  Part  III^ 

Secondly^  It  not  only  removes  the  Hindrances  oft 
Reafon,  but  pofitively  helps  Reafon.  It  makes  even  j 
the  fpeculative  Notions  more  lively.  It  affifts  andj 
engages  the  Attention  of  the  Mind  to  that  Kind  oft 
Obje(5ts-,  which  caufes  it  to  have  a  clearer  View  af  them, , 
and  more  clearly  to  fee  their  mutual  Relations.  The. 
Ideas  themfelves,  v/hich  otherwife  are  dim  and  obfcure, , 
by  this  Means  have  a  Light  caft  upon  them,  and  arc 
im.prefs'd  with  greater  Strength-,  fo  that  the  Mind  can, 
better  judge  of  them,  as  he  that  beholds  the  Objects  on 
the  Face  of  the  Earth,  when  the  Light  of  the  Sun  is  { 
caiV  upon  them,  is  under  greater  Advantage  to  difcera 
them,  in  their  true  Forms,  and  mutual  Relations,  andi 
to  fee  the  Evidences  of  divine  Wifdom  and  Skill  in  their] 
Contrivance,  than  he  that  fees  them  in  a  dim  Star-light,, 
or  Twilight. 

What  has  been  faid,  may  ferve  In  fome  Meafure  toi 
fhew  the  Nature  of  a  fpiritual  Convidion  of  the  Judg-i 
ment  of  the  Truth  and  Reality  of  divine  Things ;  andj 
fo  to  diftinguifli  truly  gracious  Affedions  from  others.; 
for  gracious  Affeftions  are  evermore  attended  with  fuch  \ 
a  Convidion  of  the  Judgment 

But  before  I  difmifs  this  Head,  it  will  be  needful  xo\ 
obferve    the  Ways  whereby   fome  are   deceived,  with 
Refpedt  to  this  Matter;    and  take  Notice  of  feveral 
Things,  that  are  fometimes   taken  for  a  fpiritual  and| 
faving  Belief  of  the  Truth  of  the  Things  of  Religion, 
which  are  indeed  very  diverfe  from  it. 

I,  There  is  a  Degree  of  Convi6tion  of  the  Truth  of 
the  great  Things  ot  Religion,  that  arifes  from  the  com- 
mon Enlightnings  of  the  Spirit  of  God.  That  more 
Tively  and  fenfible  Apprehenfion  of  the  Things  ofReli- 
2:ion,  with  Refped  to  what  is  natural  in  them,  fuch  as 
natural  Men  have  who  are  under  Awakenings  and 
.common  Illuminations,  will  give  fome  Degree  of  Con- 
%^i6tion  of  the  Truth  of  divine  Things,  beyond  what! 
ih?y  had  before  they  were  thus  enlightened.     For  here-j 


Part  III.  of  gracious  Jje^ions.  275 

by  they  fee  the  Manifeftations  there  are,    in  the  Reve- 
lation made  in  the  holy  Scriptures,  and  Things  exhibited 
in  that  Revelation,  of  the  natural  Perfedtions  of  God, 
fuch  as  his  Greatnefs,  Power,  and  awful  Majelly ;  which 
tends  to  convince  the  Mind,  that  this  is  the  Vv  ord  of  a 
great  and  terrible  God.     From  the  Tokens  there  are 
of  God's  Greatnefs  and  Majefly  in  his  Word  and  Works, 
j  which  they  have  a  great  Senfe  of,  from  the  common 
I  Influence  of  the  Spirit  of  God,  they  may  have  a  much 
: greater  Conviction,  that  thefe  are  indeed  the  Word  and 
[Works  of  a  very  great  invifible  Being.     And  the  lively 
I  Apprehenfion  of  the  Greatnefs  of  God,  which  natural 
iMen  may  have,  tends  to  m.ake   them  fenfible   of  the 
I  great  Guilt,  which  Sin  againil  fuch  a  God  brings,  and 
I  the  Dreadfulnefs  of  his  Wrath  for  Sin.     And  this  tends 
I  to  caufe  them  more  eafily  and  fully  to  believe  the  Reve- 
lation the  Scripture  makes  of  another  World,  and  of 
the  extreme  Mifery  it  threatens,  there  to  be  inflicted  on 
Sinners.     And  fo  from  that  Senfe  of  the  great  natural 
Good   there  is   in   the  Things  of  Religion,   which   is 
fometimes  given  in  common  Illuminations,  Men  may 
be  the  more  induced  to  believe  the  Truth  of  Religion. 
Thefe  Things  Perfons  may  have,  and  yet  have  no  StnlQ 
of  the  Beauty  and  Amiablenefs  of  the  moral  and  holy 
Excellency  that  is  in  the  Tilings  of  Religion;  and  there- 
fore no  fpiritual  Conviftion  of  their  Truth.     But  yet 
fuch  Convictions  are   fometimes  mitlaken,  for  favino- 
Convi6lions,  and  the  Affe6lions  flowing  from  them,  for 
favino;  AfFedions. 

2.  The  extraordinary  ImprefTions  which  are  made  on 
the  Imaginations  of  fome  Perfons,  in  the  Vifions,  and 
immediate  ftrong  Impulfes  and  Suggeflions  that  they 
have,  as  though  they  law  Sights,  and  had  Words  fp>/jken 
to  them,  may,  and  often  do  beget  a  ftrong  Perfwafion 
of  the  Truth  of  invifible  Things.  Though  the  general 
Tendency  of  fuch  Things,  in  their  final  Ifiue,  is  to 
draw  Men  off  from  the  Word  of  God,  and  to  caufe 

them 


276  T^he  fifth  Sign  Part  III 

them  to  rejedl  the  Gofpel,  and  to  eftablifli  Unbelief  andl 
Atheifm;  yet  for  the  prefent,  they  may,  and  often  do 
beget  a  confident  Periwafion  of  the  Truth  of  fome 
Things  that  are  revealed  in  the  Scriptures;  however 
their  Confidence  is  founded  in  Delufion,  and  fo  nothing 
worth.  As  for  Inllance,  if  a  Perfon  has  by  fome  invifibk 
Agent,  immediately  and  ftrongly  imprefled  on  his  Ima^ 
gination,  the  Appearance  of  a  bright  Light,  and  glo^ 
rious  Form  of  a  Perfon  feated  on  a  Throne,  with  great 
external  Majefty  and  Beauty,  uttering  Ibme  remarkable 
Words,  with  great  Foi*ce  and  Energy:  The  Perfon  who 
is  the  Subject  of  fuch  an  Operation,  may  be  from  hence 
confident,  that  there  are  invifible  Agents,  fpiritual  Beings 
from  what  he  has  experienced,  knowing  that  he  had  no 
Hand  himfeif  in  this  extraordinary  Effedl,  which  he  has 
experienced:  And  he  may  alfo  be  confident,  that  this  is 
^Chrift,  whom  he  lav/  and  heard  fpeaking:  And  thi& 
may  make  him  confident,  that  there  is  a  Chrift,  and  thai 
hrifl  reigns  on  a  Throne  in  Heaven,  as  he  faw  him?; 


C 


and  may  be  confident,  that  the  Words  which  he  heard 
him  fpeak  are  true,  &c, — In  the  fame  Manner,  as  the" 
lying  Miracles  of  the  Papifts,  may  for  the  prefent,* 
beget  in  the  Minds  of  the  ignorant  deluded  People,  2\ 
llrong  Perf>vafion  of  the  Truth  of  many  Things  declared 
in  the  New-Teilament.  Thus  when  the  Images  oii 
Chrift,  in  popifh  Churches,  are  on  ibme  extraordinar); 
Occafions,  made  by  Prieft-craft  to  appear  to  the  People 
as  if  they  wept,  and  fhed  frefh  Blood,  and  moved,  anCi 
uttered  fuch  and  fuch  Words-,  the  People  may  be  veril^i 
perfwaded  that  it  is  a  Miracle  wrought  by  Chrift  himfel^ji 
and  from  thence  may  be  confident  there  is  a  Chrift,  anc| 
that  what  they  are  told  of  his  Death  and  Sufferings,  anc; 
Refurredion,  and  Afcenfion,  and  prefent  Governmen:, 
of  the  World  is  true-,  for  they  may  look  upon  thiqi 
Miracle,  as  a  certain  Evidence  of  all  thefe  Things,  and 
a  Kind  of  occuiar  Demonftration  of  them.  This  majn 
be  the  Influence  of  thele  lying  Wonders  for  the  prefent  f 
thouo-h  the  p:enerai  Tendency  of  them  is  not  to  convinc*!; 

•    that    : 


Part  III.  of  gracious  Jffe5llom,  277 

that  Jcfus  Chrlil  is  come  in  the  Flefh,  but  finally  to 
promote  Atheifm.  Even  the  Intercourie  which  Satan 
has  with  Witches,  and-  their  often  experiencing  his 
immediate  Power,  has  a  Tendency  to  convince  them  of 
the  Truth  of  fome  of  the  Doctrines  of  Religion-,  as 
particularly  the  Reality  of  an  invifible  World,  or  World 
of  Spirits,  contrary  to  the  Dodirine  of  the  Sadduces. 
The  general  Tendency  of  Satan's  Influences  is  Dclufion : 
But  yet  he  may  mix  fome  Truth  with  his  Lies,  that  his 
Lies  may  not  be  fo  eafily  difcovered. 

There  are  Multitudes  that  are  deluded  with  a  coun- 
terfeit Faith,  from  ImprclTions  on  their  Imagina- ion,  in 
the  Manner  which  has  been  now  fpoken  of.  1  hey  fay 
they  know  that  there  is  a  God,  for  they  have  feen  him ; 
they  know  that  Chrifl  is  the  Son  of  God,  for  they  have 
feen  him  in  his  Glory  ;  they  know  that  Chrift  died  for 
Sinners,  for  they  have  feen  him  hanging  on  the  Crofs, 
and  his  Blood  running  from  his  Wounds;  they  know 
there  is  a  Heaven  and  a  Hell,  for  they  have  feen  the 
Mifery  of  the  damned  Souls  in  Hell,  and  the  Glory  of 
Saints  and  Angels  in  Heaven,  (meaning  fome  external 
Reprefentations,  ftrongly  imprefs'd  on  their  Imagina- 
tion) they  know  that  the  Scriptures  are  the  Word  of 
God,  and  that  fuch  and  fuch  Fromifes  in  particular,  are 
his  Word,  for  they  have  heard  him  fpeak  'em  to  them, 
they  came  to  their  Minds  fuddenly  and  immediately  from 
God,  without  their  having  any  Hand  in  it. 

3.  Perfons  may  feem  to  have  their  Belief  of  the  Truth 
of  the  Things  of  Religion  greatly  increafed,  when  the 
Foundation  of  it  js  only  a  Perfwafion  they  have  received, 
of  their  Interefl  in  them.  They  firft,  by  fome  Means 
or  other,  take  up  a  Confidence,  that  if  there  be  a  Chrifl 
and  Heaven,  they  are  their's-,  and  this  prejudices  them 
more  in  favour  of  the  Truth  of  them.  When  they 
hear  of  the  great  and  glorious  Things  of  Religion, 
'tis  with  this  Notion,  that  all  thefe  Things  belong  to 
them;  and  hence  eafily  become  confident  that  they  are 

true 


278  The  fixth  Sign  Part  IIL 

true:  They  look  upon  it  to  be  greatly  for  their  Interefl 
that  they  Ihould  be  true.  'Tis  very  obvious  what  a 
llrong  Influence  Men's  Interefl  and  Inclinations  have  on 
their  Judgments.  While  a  natural  Man  thinks,  that  if 
there  be  a  Heaven  and  Hell-,  the  latter,  and  not  the 
former,  belongs  to  him-,  then  he  will  be  hardly  perfwa- 
ded,  that  there  is  a  Heaven  or  Hell :  But  when  he  comes 
to  be  perfwaded,  that  Hell  belongs  only  to  other  Folks, 
and  not  to  him;  then  he  can  eafily  allow  the  Reality  of 
Hell,  and  cry  out  of  others  Senfeleffnefs  and  SottijQinefs, 
in  neglediing  Means  of  Efcape  from  it :  And  being  con- 
iident  that  he  is  a  Child  of  God,  and  that  God  has  pro- 
niifcd  Heaven  to  him,  he  may  feem  ftrong  in  the  Faith 
of  its  Reality,  and  may  have  a  great  Zeal  againil  that 
Infidelity  which  denies  it. 

But  [  proceed  to  another  diflinguifhing  Sign  of  gra- 
cious Affedlions. 

VI.  Gracious  Affedlions  are  attended  with  evangelical' 
Humiliation, 

Evangelical  Humiliation  is  a  Senfe  that  a  Chriftian 
has  of  his  own  utter  Infufticiency,  Defpicablenefs,  and  ; 
Odioufnefs,  with  an  anfwerable  Frame  of  Heart. 

There  is  a  Diftin6lion  to  be  made  between  a  legal 
and  evangelical  Humiliation.  The  Former  is  what  Men 
may  be  the  Subjects  of,  while  they  are  yet  in  a  State 
of  Nature,  and  have  no  gracious  Affe6lion;  the  Latter 
is  peculiar  to  true  Saints :  The  Former  is  from  the 
common  Influence  of  the  Spirit  of  God,  afiifting  natu- 
ral Principles,  and  efpecially  natural  Confcience;  the 
Latter  is  from  the  fpecial  Influences  of  the  Spirit  of 
God,  implanting  and  exercifmg  fupernatural  and  divine 
Principles :  The  Former  is  from  the  Mind's  being  afli- 
fbed  to  a  greater  Senfe  of  the  Things  of  Religion,  as  to 
their  natural  Properties  and  Qualities,  and  particularly  ! 
of  the  natural  Perfections  of  God,  fuch  as  his  Great-  : 
nefs,  terrible  Majefty,  ^r.  which  were  manifefted  to 
the  Congregation  of   Jfrael^    in   giving    the  Law  at 

Mount 


iPARTlII.  of  gracious  AfeBiom,  279 

Mount  Sinai  -,  t!ie  Latter  is  from  a  Senfe  of  the  tran- 
scendent Beauty  of  divine  Things  in  their  moral  Quali- 
ties :  In  the  Former  a  Senfe  of  the  awful  Greatnefs,  and 
{natural  Perfe6tions  of  God,  and  of  the  Stridnefs  of  his 
ILaw,  convinces  Men,  that  they  are  exceeding  fmful 
land  guilty,  and  expofed  to  the  Wrath  of  God,  as  it 
will  wicked  Men  and  Devils  at  the  Day  of  Judgment; 
(but  they  don't  fee  their  own  Odioufnefs  on  the  Account 
iof  Sin;  they  don't  fee  the  hateful  Nature  of  Sin^  a 
Senfe  of  this  is  given  in  evangelical  Humiliation^  by  a 
Pifcovcry  of  the  Beauty  of  God's  Holinefs  and  moral 
iPerfedion.  'In  a  legal  Humiliation^  Men  are  made  fenfi- 
ible  that  they  are  little  and  nothing  before  the  great  and 
iterrible  God,  and  that  they  are  undone,  and  wholly 
linfufficient  to  help  themfelves:  as  wicked  Men  will  be  at 
ithe  Day  of  Judgment :  But  tliey  have  not  an  anfwerahle 
[Frame  of  Hearty  confifting  in  a  Difpofition  to  abafe  them- 
felves, and  exalt  God  alone :  This  Difpofition  is  given  only 
in  evangelical  Humiliation,  by  overcoming  the  Heart,  and 
changing  its  Inclination,  by  a  Difcovery  of  God's  holy 
Beauty :  In  a  legal  Humiliation,  the  Conference  is  convin- 
ced ^  as  the  Ccnfciences  of  all  will  be  mod  perfectly  at  the 
Day  of  Judgment;  but  becaufe  there  is  no  fpiritual  Un- 
derflanding,  the  Will  is  not  bowed,  nor  the  Inclination 
altered  :  This  is  done  only  in  evangelical  Flumiliation. 
In  legal  Humiliation  Men  are  brought  to  defpair  of 
helping  them.felves;  in  Evangelical,  they  are  brought 
voluntarily  to  deny  and  renounce  themielves :  In  the 
iFormer  they  are  fubdued  and  forced  to  the  Ground;  m 
ithe  Latter,  they  are  brought  fvveetly  to  yield,  and  freely 
and  with  Delight  to  proftrate  themfelves  at  the  Feet 
of  God. 

Legal  Humiliation  has  in  it  no  fpiritual  Good,  no- 
thing of  the  Nature  of  true  Virtue;  whereas  evangelical 
Humiliation  is  that  v/herein  the  excellent  Beauty  of 
chriilian  Grace  does  very  much  confifl.  Legal  Humi- 
liation is  ufefu],  as  a  Means  in  order  to  Evangelical;  as^ 
a  common  Knowledge  of  the  Things  of  Religion  is  a 

Means 


28 o  7be  fixth   Sign  Part  III 

Means  requifite  in  order  to  fpiritual  Knowledge.  Mert 
may  be  legally  humbled  and  have  no  Humility  •,  as  the 
Wicked  at  the  Day  of  Judgment  will  be  thoroughly, 
convinced  that  they  have  no  Righteoufnefs,  but  are 
altogether  finful,  and  exceeding  guilty,  and  juftly  ex- 
pofed  to  eternal  Damnation,  and  be  fully  fenfible  oft 
their  own  HelplelTnefs,  without  the  lead  Mortification 
of  the  Pride  of  their  Hearts :  But  the  Effence  of  evan-' 
gelical  Humiliation  confuls  in  fuch  humility^  as  becomes 
a  Creature,  in  itfelf  exceeding  fmful,  under  a  Difpen- 
fation  of  Grace;  confifting  in  a  mean  Efteem  of  himfelf, 
as  in  himfelf  nothing,  and  altogether  contemptible  and 
odious-,  attended  with  a  Mortification  of  a  Difpofition 
to  exalt  Ijimfelf,  and  a  free  Renunciation  of  his  own; 
Glory. 

This  is  a  great  and  moil  efiential  Thing  in  true  Reli- 
gion.    The    whole  Frame  of  the  Gofpel,    and  every'i 
Thing  appertaining  to  the  nev/  Cov^enant,  and  all  God's 
Dilpenfations  towards  fallen  Man,    are  calculated    to 
bring  to  pafs  this  Effeft  in  the  Hearts  of  Men.     Theyi 
that  are  defbitute  of  this,  have  no  true  Religion,  what- 
ever Profelnon    they  m.ay  make,  and  how  high  foeveri 
their  religious    AfFedlions  may   be  ^  Elab.  ii.  4.  Behold^] 
his  Soul  which  is  lifted  iip^  is  not  up7'ight  in  him\  but  the\ 
J  uft  /hall  live  by  his  Faith:    i.e.  He  fhail  live    by  his; 
-Faith  on  God's  Righteoufnefs  and  Grace,  and  not  his 
own  Goodnefs  and  Excellency.     God  has  abundantly 
manifeiled  in  his  Word,  that  This  is  what  he  has  a  pe-i 
culiar  Refpedl  to    in  his  Saints,    and    that  nothing  is' 
acceptable  to    him  without   it-,    Plal.    xxxiv.   18.  ^he 
Lo?'d  is  nigh   unto  them  that  are  of  a  broken  Hearty  and\ 
faveth  fuch  as  be   of  a  contrite  Spirit.     Pfal.  li.  17.  'They 
Sacrifices  of  God  are  a  broken  Spirit ,  a  broken  and  a  con-, 
trite  Heart.,  O  God,  thou  wilt  not  defpife.    Pfal.  cxxxviii, 
6.  'Though  the  Lord  be  High.,  he  hath  RefpeSf  unto  the 
Lowly.     Prov.  iii.  34.  He  giveth  Grace  unto  the  Lowly. 
Ifai.  ivii.  15.  Thus  jaith  the  high  a.nd  lofty  One  who  inha- 
bit eth  Eternity^  vjhofe  Name  is  Holy y  I  dwell  in  the  high 

a?td  I 


Part  III.  of  gracious  JfeBions,  281 

and  holy  Place,  with  him  alfo  that  is  of  a  contrite  and 
humble  Spirit,  to  revive  the  Spirit  of  the  Humble,  and  to 
revive  the  Heart  of  the   contrite  Ones.     Ifai.  Ixvi.  1,2. 
Thus  faith  the  Lord,  the  Heaven  is  my  Throne,  and  the 
Earth  is  my  Fcotfiool: — But  to  this  Man  will  I  look^  even 
to  him  that  is  poor,  and  of  a  contrite  Spirit,  and  trembleth 
at  my   Word,     Micah  vi.  8.    He   hath  Jhewed  thee,  O 
Man^  what  is  good-,  and  what  doth  the  Lord  thy  God 
require  of  thee,  but  to  do  juflly,  and  to  love  Mercy,  and 
to  walk   humbly  with  thy  God?  Matth.  v   3,  Blefjed  are 
the  Poor  in  Spirit:  For  their' s  is  the  Kingdom  of  God, 
Matth.  xviii.  3,  4.    Verily  I  fay  unto  you,  except  ye  be 
converted,  and  become  as  little  Children,  ye  fhall  not  enter 
into  the  Kingdom  of  Heaven,     Whcfcever  therefore  foall 
humble  himfelf  as  this  little  Child,  the  fame  is  greateft 
in  the  Kingdom  of  Heaven,     Mark  x.  15.  Verily  I  fay 
unto  you,  whcfoever  fhall  not  receive  the  Kingdom  of  God 
as  a  little  Child,  he  fhall  not  enter  therein.     Th-e  Centurion 
that  we  have  an  Account  of  Luke  vii.  ack-^owledged, 
that  he  was  not  worthy  that  Chrift  fhould  enter  under  his 
Roof,  a-nd  that  he  was  not  worthy  to  come  to  him.     See 
the  Manner  of  the  Woman's  coming  to  Chrifh  that  was 
a  Sinner,  1  uke  vii.  37,  &c.  And  beheld  a  Woman  in  tht 
City  which  was  a  Sinner,  when  fhe  knew  that  Jefus  fat 
at  Meat  in  the  Pharifee's  Houfe,  brought  an  Alabafier- 
Box  of  Ointment,  and  flood  at  his  Feet  behind  him  weep- 
ing, and  began  to  wafh  his  Feet  with  her  Tears,  and  did 
wipe  them  with   the  Hairs  of  her  Bead.     She  did  not 
thiiik  the  Hair  of  her  Head,  which  is  the  natural  Crown 
and  Glory  of  a  Woman,  (i  Cor.  xi.  15.)  too  o-ood  to 
wipe  the  Feet  of  Chrift  withal.     Jefus  moil  gracioufl/ 
accepted  her,  and  fays  to  her,  Thy^   Faith   hath  favcd 
thee,  go  in  Peace.     The  Woman  of  Canaan  fubmi  ted 
to  Chrift,  in  his  faying.   It  is  not  7neet  to  take  the  Children's 
Bread,  and  to  caft  it  to  Dogs,  and  did  as  it  were   own 
that   fhe  was  worthy  to  be  called  a  Dog-,  whereupon 
Chrift  fays  unto  her,  0  JVoman,  great  is  thy  Faith;  be 
it  unto  thee,  even  as  thou  wilt,     Matth.  xv.  16,  27.  The 

T  Prodigal 


2g2  nefxtbSign  Part  III. 

Prodigal  Son  faid,  Iwillarife  and  go  to  my  Father,  and  I 
will  fay  unto  bifn.  Father,  I  have  finned  againfl  Heaven, 
and  before  thee,  and  am  no  more  worthy  to  be  called  thy 
Sow,  make  me  as  one  of  thy  hired  Servants-,  Luke  xv.  1 8, 
&c.  See  alfo  Luke  xviii.  9,  &c.  And  he  fpake  this  Pa- 
rable unto  certain  that  trufled  in  themfelves  that  they  were 
righteous,  and  dcfpifed  others,  &c. — The  Publican  Jland- 
ing  afar  off,  would  not  fo  much  as  lift  up   his  Eyes  to 
Heaven,  but  fmote  upon  his  Breafl,  faying,  God  be  merciful 
to  me  a  Sinner.     I  tell  you,  this  Man  went  down  to  his 
Houfe  juflified,  rather  than  the  other :  For  every  one  that 
exalt eth  himfelf  fhall  be  abafed,_  and  he  that  humble th  him- 
felf  fhall  be  exalted,     Matth.  xxviii.  9.  And  they  came^ 
and  held  him  by  the  Feet,  and  worfhipped  him.     Col.  iii. 
12.    Put  ye  on,    as  the  Ele&l  of  God,^^Humblenefs  of 
Mind,     Ezek.  xx.  41,  43.  I  will  accept  you  with  your 
fweet  Savour,  when  I  bring  you  out  from  the  People,  &c. 
*— And  there  fhall  ye  remember  your  PFays,  and  all  your 
Doings,  wherein  ye  have  been  defiled-,  and  ye  fhall  loath  . 
yourfelves  in  your  own  Sight,  for  all  your  Evils  that  you 
have  committed.   Chap,  xxxvi.  26,  27,  31.     Anew  Heart 
alfo  will  I  give  unto  you, — And  I 'ufill  put  my  Spirit  within 
you,  and  caufe  you  to  walk  in  my  Statutes,  ^c.'—Tben 
Jhall  ye  remember  your  own  evil  Ways,  and  your  Doings 
that  were  not  good,  and  fhall  loath  yourfelves  in  your 
cwn  Sight,  for  your   Iniquities,  and  for  your  Abomina- 
tions,    Chap.  xvi.  60,,  'That  thou  mayefl  remember  and 
he  confounded,  and  never  open  thy  Mouth  any  more,  hecaufe 
cf  thy  Shame ;  when  I  am  pacified  toward  thee,   for  all 
that  thou  hafi  done,  faith   the  Lord.     Job  xlii.   6.    / 
abhor  my  felf,  and  repent  in  DuftandAfhes, 

As  we  would  therefore  make  the  Holy  Scriptures  our 
Rule,  in  judging  of  the  Nature  of  true  Religion,  and 
judging  of  our  own  religious  Qualifications  and  State; 
it  concerns  us  greatly  to  look  at  this  Humiliation,  as 
one  of  the  moft  efiential  Things  pertaining  to  true 
Chriftianity.*     This  the  principal  Part  of  the  Chriitian 

Duty 

*  Calvin  in    his  Inftitutions,  Book  II.    Chap.  3.  §  ii.  fays,  "I 
«*  was  always  exceedingly  pleafed  with  that  faying  of  ChryfoJ}o?n^  1 


Part  III.  of  graciom  Affe5iiom.  283 

Duty  of  Self-deniaL  That  Duty  confifts  in  two  Things^ 
viz.  Firft^  In  a  Man's  denying  his  worldly  Inclinations^ 
and  in  forfaking  and  renouncing  all  worldly  Objeds  and 
Enjoyments  ♦,  and  Secondly ^  In  denying  his  natural  Self- 
exaltation,  and  renouncing  his  own  Dignity  and  Glory, 
and  in  being  emptied  of  himfelf ;  fo  that  he  does  freely, 
and  from  his  very  Heart,  as  it  were  renounce  himfelf, 
and  annihilate  himfelf.  Thus  the  Chriftian  doth,  in 
evangelical  Humiliation.  And  this  Latter  is  the  greateft 
and  moll  difficult  Part  of  Self-denial:  /  Ithough  they 
always  go  together,  and  one  never  truly  is,  where  the 
other  is  not;  yet  natural  Men  can  come  much  nearer  to 
the  former  than  the  latter.  Many  Anchorites  and  Reclu- 
fes  have  abandon  d  (tho'  without  any  true  Mortification) 
the  Wealth  and  Pleafures,  and  common  Enjoyments  of 
the  World,  who  were  far  from  renouncing  their  own 
Dignity  and  Righteoufnefs ;  they  never  denied  themfelves 
for  Chrift,  but  only  fold  one  Lull  to  feed  another,  fold 
a  beaftly  Lufl  to  pamper  a  devilifh  One-,  and  fo  were 
never  the  better  ;  but  their  latter  End  was  worfe  than 
their  Beginning;  they  turn'd  out  one  black  Devil,  to 
let  in  {cYtn  white  ones,  that  were  worfe  than  the  firll, 
tho*  of  a  fairer  Countenance.  'Tis  inexprefTible,  and 
almofl  inconceivable,  how  flrong  a  felf-righteous,  felf- 
exalting  Difpofition  is  naturally  in  Man;  and  what  he 
will  not  do  and  fufFer,  to  feed  and  gratify  it;  and 
what  Lengths  have  been  gone  in  a  feeming  Self-denial  in 
other  Refpedls,  by  EJfenes  and  Pharifees  among  the  Jews^ 
and  by  Papifts,  many  Sedls  of  Hereticks,  and  Enthu- 
fiafls,  among  profeffing  Chriflians ;  and  by  many  Maho- 
metans and   by  Pythagorean  Philofophers,  and  others* 

among 

I  III     ■  I         I  I       ■ .  ■      ■  ■  ,_.  ■  ■  I 

**  The  Foundation  of  our  Philofophy  is  Humility,"  and  yet  more 
**  pleafed  with  that  of  Augujline,  "  As,  fays  he,  the  Rhotorician, 
**  being  afked,  what  was  the  firfl:  Thing  in  the  Rules  of  Eloquence, 
**  he  aniwered.  Pronunciation ;  what  was  the  fecond,  Pronunciation  % 
*'  what  was  the  third,  flill  he  anfwered,  Pronunciation.  So  if  you 
•'  fliould  aik  me  concerning  tlie  Precepts  of  the  chriftian  Religion,  I 
"  would  anfwer,  firftly,  fecondly,  and  thirdly,  and  forever,  Humi- 
"  lity,"  T  z 


284  "rbefixth  Sign  Part  III. 

among  the  Heathen :  And  all  to  do  Sacrifice  t^o  this 
Moloch  of  fpiritual  Pride  or  Self-righteoufnefs;  and  that 
they  may  have  fomething  wherein  to  exalt  themfeives 
before  God,  and  above  their  Fellow- creatures. 

That  Humiliation  which  has  been  fpoken  of,  is  what 
all  the  moil  glorious  Hypocrites,  who  make  the  moil 
fplendid  Shew  of  Mortification  to  the  World,  and  high 
religious  Affeclion,  do  grofly  fail  in.  "Were  it  not  that 
this  is  fo  much  i'nfiiled  on  in  Scripture,  as  a  moft  eflential 
Thing  in  true  Grace;  one  would  be  tempted  to  think 
that  many  of  the  Heathen  Philofophers  were  truly 
gracious,  in  whom  was  fo  bright  an  Appearance  of 
many  Vertues,  and  alfo  great  Illuminations,  and  inward 
Fervours  and  Elevations  of  Mind,  as  though  they  were 
truly  the  Subjedls  of  divine  lUapfes  and  heavenly  Com- 
munications.* 

'Tis  true  that  many  Hypocrites  make  great  Pretences : 
to  Humility,  as  well  as  other  Graces  \  and  very  often 

there 


*  Albeit  the  Pythagoreans  were  thus  for  Judaic  myfterious  "  Wif^ 
dom,  and  many  moral,  as  well  as  natural  Accomplifhments ;  yet 
were  they  not  exempted  from  Boafling  and  Pride.     Which  was 
indeed  a  Vice  moll  epidemick,  and  as  it  were  congenial,  among; 
all  the  Philofophers ;  but  in  a  more  particular  Manner,  among 
the  Pythagoreans,     So  Hornius  Hilh  Philofoph.  L.  3.    Chap.  ii. 
The  Manners  of    the  Pythagoreans    n.\:ere  not  free  from  Boajiing, 
They   ivere  all   nEPIAUTOAOIOI  fuch  as  abounded  in  the  Senfel 
and  Commendation  of  their  onjon  Excellencies ^  and  boajling  e^ven  almojii 
to  the   Degree  of  Immodefy  and  hnpudcncef  as  great  Heiniius   adl 
Horat.   has  rightly  obfer'ved,'    Thus  indeed  does   proud  NatureJ 
delight  to  walk  in  the  Sparks  of  its  own  Fire.     And  altho'  manyf 
of  thefe  old  Philofophers  could,  by  the  Strength  of  their  owal 
Lights  and  Heats,  together  with  fome  common  Elevations  andj 
Raifures  of  Spirit,  (peradventure  from  a  more  than  ordinary,  tho'j 
not  fpecial  and  faving  Afliflance  of  the  Spirit)  ^  abandon  many| 
o-rolTer  Vices ;  yet  they  were  all  deeply  immerfed  in  that  miferabidl 
curfed  Abyfs  of  fpiritual  Pride  :  fo  that  all  their  natural  and  moralj 
and  philofophic  Attainments,   did  feed,  nourifli,    ftrengthen,  and! 
render  moft  inveterate,  this  Hell-bred  Peft  of  their  Hearts.     Yetj 
thofe  of  tliem  that  feem'd  moft  modeft,  as  the  Jcademicks,  whoj 
profefs'd  they  knew  nothing,  and  the  Cynicks,  who  greatly  de-j 
cried,   both  in  Words  and  Habits,  the  Pride  of  others,  yet  even 
they  abounded  in  the  moll  notorious  and  vifible  Pride.     So  con- 

"  natural,  | 


Part  III.  of  gracious  JffeBions.  285 

there  is  nothrng  whatfoever  which  they  make  a  higher 
ProfeiTion  of.     They  endeavour  to  make  a  great  Shew 
of  Humility  in  Speech  and  Behaviour;  but  they  com- 
monly make  bungling  Work  of  it;  tho'  glorious  Worl<; 
in  their  own  Eyes.     They  can't  find  out  what  a  humble 
Speech  and  Behaviour  is,  or  how  to  fpeak  and  acl  fo 
that  there  may  indeed  be  a  Savour  of  chriftian  Humility 
in  what  they  fay  and  do  :  That  fweet  humble  Air  and 
Mien  is  beyond  their   Art,  hdi[\g  v\q\.  led  by  the   Spirity 
or   naturally   guided  to   a  Behaviour   becoming   holy 
Humility:    by  the  Vigour  of  a  lowly  Spirit  within  them. 
And  therefore  they  have  no  other  Way,  many  of  them, 
but  only  to  be  much  in  declaring  that  they  be  humble, 
and  telling  how  they  were  humbled  to  the  Dufl:  at  fuch 
and  fuch  Times,  and  abounding  in  very  bad  Expreffions 
which  they  ufe  about  the mfe Ives ;  fuch  as,  /  am  the  leafi 
of  all  Saints y  I  am  a  poor  vile  Creature^  I  am  not  worthy 
of  the  leaf  Mercy ^  or  that  God  fiould  look  upo7i  me  I  Oh^ 
I  have  a  dreadful  wicked  Heart  I  My  Heart  is  wcrfe  than 
the  Devil!  Oh^  this  curfed  Heart  of  mine,  &c.     Such 
Expreflions  are  very  often  ufed,  not  with  a  Heart  that 
is  broken,  not  with  fpiritual  Mourning,  not  with  the 
Tears  of  her  that  waflied  Jefus's  Feet  with  her  Tears, 
not  as  rememhring  and  being  confounded,  '  and  never  opening 
their  Mouth  more,  becaufe  cf  their  Shame,  when  God  is 
pacified,  as  the  Exprellion  is,  Ezek.  xvi.  61^.     But  with 
a  light  Air,  with  Smiles  in  the  Countenance,  or  with  a 
pharifaicai  Affedlation:  And  we  muft  believe  that  they 
ate  thus  humble,  and  fee  themfelves  fo   vile,  upon  the 
Credit  of  their  Say  fo ;  for  there  is  nothing  appears  in 
them  of  any   Savour  of  Humility,  in  the  Manner  of 
their  Deportment  and  Deeds  that  they  do.     There  are 
many  that  are  full  of  Expreffions  of  their  own  Vilenefs^ 

who 


"  natural  and  morally  eflential  to  corrupt  Nature,  is  this  envenom'd 
"  Root,^  Fountain  and  Plague  of  fpiritual  Pride  :  Efpccially  where 
"  there  is  any  natural,  moral  or  philofophic  Excellence  to  feed  the 
"  fame.  Whence  Aufiin  rightly  judged  all  thefe  phiiofophic  Ver- 
*'  tues,  to  be  but  fplended  Sins."  Gale  Court  of  the  Gentiles 
Part  11.  B.  II.  Chap.  lo.  §  17. 


s86  rhe  Jixtb  Sign  Part  III.  ,, 

who  yet  cxpcdt  to  be  looked  upon  as  eminent  and  bright 
Saints  by  others,  as  their  Due;  and  'tis  dangerous  for 
any  fo  much  as  to  hint  the  Contrary,  or  to  carry  it 
towards  them  any  otherwife,  than  as  if  we  looked  upon 
them  fome  of  the  Chief  of  Chriftians,  There  arc 
many  that  are  much  in  crying  out  of  their  wicked 
Hearts,  and  their  great  Short-comings,  and  Unprofit- 
ablenefs,  and  fpeaking  as  tho'  they  looked  on  themfelves 
as  the  Meanell  of  the  Saints-,  who  yet,  if  a  Minifter 
fhould  feriouQy  tell  them  the  fame  Things  in  private, 
and  (hoiild  fignify,  that  he  feared  they  were  very  low 
and  weak  Chriftians,  and  thought  they  had  Reafon 
folemnly  to  confider  of  their  great  Barrennefs  and 
Unprofitablenefs,  and  falling  fo  much  fhort  of  many 
others;  it  would  be  more  than  they  could  digelt;  they 
would  think  themfelves  highly  injured ;  and  there 
would  be  Danger  of  a  rooted  Prejudice  in  them  againft 
fuch  a  Minifter. 

There  are  fome  that  are  abundant  in  talking  ag;ainft 
legal  Do5lrineSy  legal  Preachings  and  legal  Spirit ^  who  do 
but  little  underftand  the  Thing  they  talk  againft.     A 
legal  Spirit^  is  a  more  fubtil  Thing  than  they  imagine, 
it  is  too  fubtil   for   them.     It  lurks  and  operates,  and 
prevails  in  their  Hearts,  and  they  are  moft  notorioufly 
guilty  of  it,  at  the  fanrie  Time,  when  they  are  inveigh- 
ing againft  it.     So  far  as  a  Man  is  not  emptied  of  him- 
felf,  and  of  his  own   Righteoufnefs  and  Goodnefs,  ini 
whatever  Form  or  iShape,  fo  far  he  is  of  a  legal  Spirit. , 
A  Spirit  of  Pride  of  a  Man's  own  Righteoufnefs,  Mora- 
lity, Holinefs,  Affedtion.  Experience,  Faith,  Humili-  ' 
ation,  or  any  Goodnefs   whatfoever,  is  a  legal  Spirit. 
It  was  no  Pride  in  Adam  before  the  Fall,  to  be  of  2. 
legal  Spirit:  Becaufe  of  his  Circumilances,  he  might 
leek  Acceptance  by  his  own  Righteoufnefs.     But  a  legal 
Spirit  in  a  fallen  fmful  Creature,  can  be  nothing  elfe| 
but  fpiritual  Pride;  and  reciprocally,  a  fpiritually  proud 
Spirit  is  a  legal  Spirit.     There  is  no  Man  living  that  is 
lifted  up  with  a  Conceit  of  his  own  Experiences  and; 

Difcoveries, 


Part  III.  ef  gracicm  A£eBiom.  287 

Difcoveries,  and  upon  the  Account  of  them  glifters  in 
his  own  Eyes,  but  what  trufts  in  his  Experiences,  and 
makes  a  Rightcoufnefs  of  them  •,  however  he  may  ufe 
humble  Terms,  and  fpeak  of  his  Experiences  as  of  the 
great  l^hings  God.  has  done  for  him^  and  it  may  be  calls 
i;pon  others  to  glorify  God  for  them;  yet  he  that  is 
proud  of  his  Experiences,  arrogates  fornething  to  him- 
felf,  as  tho'  his  Experiences  were  fome  Dignity  of  his. 
And  if  he  looks  on  them  as  his  own  Dignity,  he  necef- 
farily  thinks  that  God  looks  on  them  fo  too  \  for  he 
neceffarily  thinks  his  own  Opinion  of  them  to  be  true-, 
and  confequently  judges  that  God  looks  on  them  as  he 
does ;  and  fo  unavoidably  imagines  that  God  looks  on 
his  Experiences  as  a  Dignity  in  him,  as  he  looks  on  them 
himfelf ;  and  that  he  glifters  as  much  in  God's  Eyes,  as 
he  does  in  his  own.  And  thus  he  trufts  in  what  is  inhe- 
rent in  him,  to  make  him  ftiine  in  God's  Sight,  and 
recommend  him  to  God :  and  with  this  Encourag-ement 
he  goes  before  God  m  Prayer;  and  this  makes  him 
expedl  much  from  God;  and  this  makes  him  think  that 
Chrift  loves  him,  and  that  he  is  willino-  to  cl®ath  him  with 
his  Rightcoufnefs ;  becaufe  he  fuppofcs,  that  he  is  taken 
with  his  Experiences  and  Graces :  And  this  is  a  high  De- 
gree of  living  on  his  own  Rightcoufnefs ;  and  fuch  Perfons 
are  in  the  high  Road  to  Hell.  Poor  deluded  Wretcher, 
who  think  they  look  fo  gliftering  in  God's  Eyes,  when  they 
are  a  Smoke  in  his  Nofe,  and  are  nlany  of  them  more 
odious  to  him,  than  the  moft  impure  Beaft  in  Sodcm^ 
that  makes  no  Pretence  to  Religion !  To  do  as  thefe  do, 
is  to  live  upon  Expsriences^  according  to  the  true  Notion 
of  it ;  and  not  to  do  as  thofe,  who  only  make  Ufe  of 
fpiritual  Experiences,  as  Evidences  of  a  State  of  Grace, 
and  in  that  Way  receive  Hope  and  Comfort  from  'em. 

There  is  a  Sort  of  Men,  who  indeed  abundantly  cry 
down  Works,  and  cry  up  Eaith  in  Oppofition  to  Works, 
and  fet  up  themfelves  very  much  as  evangelical  Perfons, 
in  Oppofition  to  thofe  that  are  of  a  legal  Spirit,  and 
make  a  fair  Shew  of  advancing  Chrift  and  th^  Gofpel, 

and 


288  The  fixtb  Sign  Part  III. 

and  the  Way  of  free  Grace,  who  arc  indeed  fomc  of 
"  the  greateft  Enemies  to  the  Gofpel  Way  of  free  Grace, 
and  the  moil  dangerous  Oppofera  of  pure  humble  Chri- 
Itianity.* 

There  is  a  pretended  great  Humiliation,  and  being 
dead  to  the  Law,  and  emptied  of  Self,  which  is  one 
of  the  biggefl  and  moft  elated  Things  in  the  World. 
Some  there  are,  who  have  made  great  Profeflion  of 
Experience  of  a  thorough  Work  of  the  Law  on  their 
own  Hearts,  and  of  being  brought  fully  off  frorn 
'Works ;  whofe  Converfation  has  favoured  moil  of  a 
Self-righteous  Spirit,  of  any  that  ever  I  had  Opportu- 
nity to  obferve.  And  fome  who  think  themfelves  quite 
emptied  of  themfelves,  and  are  confident  that  they  are 
abafed  in  the  Duil,  are  fuU  as  they  can  hold  with  the 
Glory  of  their  own  Humility,  and  lifted  up  to  Heaven 
with  an  high  Opinion  of  their  Abafement.  '  Their 
Humility,  is  a  fwelling  felf-conceited,  confident,  ihowy, 
noify,  affuming  Humility.     It  fecms  to  be  the  Nature 

'  of 


*  "  Take  not  every  Opinion  and  Dodrine  froni  Men   or  Argels, 

"  that  bear  a  fair  Shew  of  advancing  Chrill ;  for  they  may  be  but 

"  the  Fruits   of  evangelical  Hypocrify  and  Deceit  ;    that  being  de- 

"  ceived  themfelves,  may  deceive  others  too;  Matth,  vii.  15.     Be- 

^■^  ^are  of  them  that  come  in   Sheep'' s  C loathing',  in    the    Innocency, 

"  Purity,  and  Meeknefs  of  Chriil  and  his  People,  but  inwardly  are 

**  IVol-ues,   proud,  cruel,    cenforious,   /peaking   E'-vil  of  <what   they 

^^  knoiv  not.     By  their   Fruits  you  Jhall  kno^.v  them.     Do  not  think, 

"  beloved,  that  Satan   will    not  feek   to  fend  Dclufions    among  us. 

"  And  do  you  think  thcfe  Delufions  will  come  out  of  the  popifh 

**  Pack,  whofe  Inventions   fmell  above  Ground  here  ?  No,  he  muft 

**  come,  and  will  come  with  more  evangelical,  fine-fpun  Devices. 

<*  It's  a  Rule  obferved   among  jefuifs,  at  this  Day,  if  they  would 

"  conquer  Religion  by  Subtility,  never  oppofe  Rcligiwn  with  a  crofs 

*^  Religion;  but  fet  it  againft  itfelf:  So  oppofe  the  Gofpel    by  the 

<*  Gofpel.     And  look,  as  Churches  pleading  for  Works,  had  new 

«*  invented  devifed  Works ;  fo  when  Faith  is  preached.  Men  will 

**  have  their  new  Inventions  of  Faith.     I  fpeak  not  this  againft  the 

**  Dodrin-eof  Faith,  where  it  is  preached;  but  am  glad  of  it:  Nor 

**  that  I  would  have  Men  content  themfelves  with  every  Form  of 

''  Faith;  for  I  believe   that  mofl:  Men's  Faith  needs  confirming  or 

"  trying.    But  I  fpeak  to  prevent  Danger  On  that  Hand."     Shepard^s 

Parable,  Parti.  Pa.  123. 


Part  III.  of  gracious  yljfedicm,  289. 

of  fpiritual  Pride  to  make  Men  conceited  and  oftenta- 
tious  of  their  Humility.  This  appears  in  that  firfl- 
born  of  Pride,  among  the  Children  of  Me^i,  that  would 
be  called  his  HoUncfs^  even  the  Man  of  Sin,  that  exalts 
himfclf  above  all  that  is  called  God,  or  is  worfnipped-, 
lie  llyles  himfelf  Servant  of  Servants-,  and  to  make  a 
Shew  of  Humility,  wafnes  the  Feet  of  a  Number  of 
poor  Men  at  his  Inauguration. 

For  Pcrfons  to  be  truly  emptied  of  themfelves,  and 
to  be  poor  in  Spirit,  and  broken  in  Heart,  is  quite 
another  Thing,  and  has  other  EfFefts,  than  many  ima- 
gine. 'Tis  aftonifliing  how  greatly  many  are  deceived 
about  themfelves  as  to  this  Matter,  imnp-inin.o;  themfelves 
mod  humble,  when  they  are  mod  proud,  and  their 
Behaviour  is  really  the  moft  haughty.  The  Deceitful- 
nefs  of  the  Heat  of  M;m  appears  in  no  one  Thing  fo 
much,  as  this  of  fpiritual  Pride  and  Self-righteoulnefs. 
The  Subtilty  of  Satan  appearj  in  its  Height  in  his 
managing  of  Perfons  with  Refpe6l  to  this  Sin.  And 
perhaps  one  Reafon  may  be,  that  here  he  has  moil 
Experience:  He  knows  the  Way  of  its  coming  in^  he 
is  acquainted  with  the  fecret  Springs  of  it;  it  was  his 
own  Sin.— Experience  gives  vaft  Advantage  in  leading 
Soui5,  either  in  Good  or  Evil. 

But  tho'  fpiritual  Pride  be  fo  fubtil  and  fecret    an 
Iniquity,  and  commonly  appears  under  a  Pretext  of 
great  Humility;  yet  there  are  two  Things   by  v/hich - 
it  may  (perhaps  univerfally  and  furely)  be  difcovered 
and  diftinguifned. 

The  frf  Thing  is  this;  Fie  that  is  under  the  Preva- 
lence of  this  Diftemper,  is  apt  to  think  highly  of  his 
Attainments  in  Religion,  as  comparing  Iiimfelf  with 
others.  'Tis  natural  for  him  to  fall  into  that  Thought 
of  himfelf,  that  he  h  an  eminent  Samt,  that  I:e  is  very 
high  amongft  the  Saints,  and  has  diftinguifningly  good 
and  great  Experiences.  That  is  the  fecret  Language 
of  his  Heart,  Luke  xviii.  1 1 .  God,  I  thank  thee,  that 
I  Jim  not  as  other  Men.     And  Ifai.  Ixv.  5.  I  am   holier 

than 


290  The  fxth  Sign  Part  III, 

than  thou.  Hence  fucli  are  apt  to  put  themfelves  for- 
ward among  God's  People,  and  as  it  were  to  take  a 
high  Seat  among  them,  as  if  there  was  no  doubt  of  it 
but  it  belonged  to  them.  They,  as  it  were,  naturally 
do  that  which  Chrift  condemns,  Luke  xiv.  7,  &c.  taki 
the  highefi  Room.  This  they  do,  by  being  forward  to 
take  upon  them  the  Place  and  BuOnefs  of  the  Chief; 
to  guide,  teach,  direcl  and  manage ;  They  are  co7ifident 
that  they  are  Gunks  to  the  Blind^  a  Light  of  them  which 
fire  in  Darknefs^  Inftru^ors  of  the  Foolijh^  "Teachers  of 
Bahes^  Rom.  ii.  19,  20.  'Tis  natural  for  them  to  take 
it  for  granted,  tiiat  it  belongs  to  them  to  do  the  Part  of 
Didators  and  Mailers  in  Matters  of  Religion  ^  and  fo 
they  implicitly  affe6:  to  be  called  of  Men  Rabbi,  which 
is  by  Interpretation  Majier^  as  the  Pharifees  did,  Matth. 
xxiii.  6,  7,  i.  e.  They  are  apt  to  exped  that  others 
fhould  regard  them,  and  yield  to  them,  as  Mafters, 
in  Matters  of  Religion.* 

But  he  whofe  Heart  is  under  the  Power  of  chriftian 
HumiUty,  is  of  a  contrary  Difpofition.  If  the  Scrip- 
tures are  at  all  to  be  relied  on,  fuch  an  one  is  apt  to 
think  his  Attainments  in  Religion  to  be  comparatively 
mean,  and  to  efteem  himielf  low  among  the  Saints, 
and  one  of  the  leaft  of  Saints.  Humility,  or  true  Low- 
linefs  of  Mind,  difpofes  Ferfons  to  think  others  better 
than  them.felves ;  Phil.  ii.  3.  In  Lowlinefs  of  Mind.,  let 
each  efteem  §thers  better  than  themfelves.  Hence  they 
are  apt  to  think  the  loweft  Room  belongs  to  them;  and 
their  inward  Difpofition  naturally  leads  them  to  obey 
that  Precept  of  our  Saviour,  Lukexiv.  10.  'Tis  not 
natural  to  them  to  take  it  upon  them  to  do  the  Part  of 
Teachers;  but  on   the  contrary,  they  are  difpofed  to 

think 


*  "  There  be  two  Things  wherein  it  appears  that  a  Man  has  only 
**  common  Gifts,  and  no  inward  Principle;  i.  Thefe  Gifts  ever 
**  puff  up,  and  make  a  Man  fomething  in  his  own  Eyes,  as  the 
*'  Corinthian  Knowledge  did  ;  and  many  a  private  Man  thinks  him* 
*'  felf  fit  to  be  a  Miniilcr."  Zhepard'%  Parable,  Part  I.  Pa.  i8j, 
J  82. 


Part  III.  of  gracious  Aff'rBions.  291 

think  that  they  are  not  the  Perfons,  that  others  are  fitter 
for  it  than  they  •,  as  it  was  with  Mcfes  and  Jeremiah^ 
(Exod.  iii.  11.  Jer.  i.  6.)  tho'  they  were  fuch  eminent 
Saints,  and  of  o-reat  Knowiedse.  It  is  not  natural  to 
them  to  think  that  it  belongs  to  them  to  teach,  but  to 
be  taught:  They  are  much  more  ea^^er  to  hear,  and  to 
receive  Inftrudion  from  others,  than  to  di6late  to  others  \, 
Jam.  i.  19.  Be  ye  jvAft  to  hear^  f.ow  to  fpeak.  And 
when  they  do  Ipea  ,  'tis  not  natural  to  them  to  fpeak 
with  a  bold,  mafterly  Air^  but  Humility  difpofes  them 
rather  to  fpeak  trembhng.  Hofea  xiii.  r .  When  Ephraim 
fpake  trembling ^  he  exalted  himfelf  in  Ifraei :  hit  vjhen  he 
offended  in  Baal,  he  died.  They  are  not  apt  to  affume 
Authoriiy,  and  to  take  upon  them  to  be  chief  Mana- 
gers and  Mailers;  but  rather  to  be  fubject  to  others*. 
Jam.  iii.  i,  2,  Be  7iot  many  Mafiers.  1  Pet.  v.  5.  All  of 
you  he  [uhjeEl  one  to  another.^  and  be  cloathed  with  Humi- 
lity, Eph.  V.  21..  Submitting  your/elves  one  to  another y 
in  the  Feav  of  God. 

There  are  fome  Perfon's  Experiences  that  naturally 
work  that  Way,  to  make  them  think  highly  of  their 
Experiences;  and  they  do  often  themielves  fpeak  of 
their  Experiences  as  very  great  and  extraordinary;  they 
freely  fpeak  of  the  great  Things  they  have  met  'with. 
This  may  be  fpoken,  and  meant  in  a  good  Senfe.  in 
one  Senfe,  every  Degree  of  fiving  IVi ercy  is  a  great 
Thing:  It  is  indeed  a  TVi'mg  great,  yea,  infinitely  greats 
for  God  to  beitow  the  lead"  Crumb  of  Children's  Bread 
on  fuch  Dogs  as  we  are  in  ourfelves;  and  the  more  hum- 
ble a  Perfon  is  that  hopes  that  God  has  beftowed  fuch 
Mercy  on  him,  x\\c  more  apt  will  he  be  to  call  it  di great 
Thing  that  he  has  met  vjith.,  in  this  Senfe.  But  if  by 
great  Things  which  they  have  experienced^  they  mean  com- 
paratively great  fpirituai  Experiences,  or  great  compared 
with  others  Experiences,  or  beyond  what  is  ordinary, 
which  is  evidently  oftentimes  the  Cafe ;  then  for  a  Perion 
to  fav,  1  have  met  with  great  Things^  is  the  very  fame 
Thing  as  to  fay,  /  am  an  eminent  Saint .^  and  have  more 

Grace 


292  The  Jixth   Sign 

Grace  than  ordinary,  for  to  have  great  Experiences,  if  • 
the  Experiences  be  true  and  worth  the  telling  of,  is  the 
fame  Thino-  as  to  have  great  Grace :  there  is  no  true 
Experience  but  the  Exercife  of  Grace;  and  exadly 
according  to  the  Degree  of  true  Experience,  is  the 
Degree  of  Grace  and  Holinefs.  The  Perfons  that  talk 
thus  about  their  Experiences,  when  they  give  an  Account 
of  them,  exped  that  others  iliould  admire  them.  In- 
deed they  don't  call  it  Boafting  to  talk  after  this  Man- 
ner about  their  Experiences,  nor  do  they  look  upon  it 
as  any  Sign  of  Pride-,  becaufe  they  fay,  they  know  that 
it  was  net  they  that  did  it^  it  was  free  Grace,  they  are 
the  great  Things  that  God  has  done  for  them,  they  would 
£cknozvledgc  the  great  Mercy  God  has  fhown  them,  and 
'not  7nake  light  of  it.  But  fo  it  was  with  the  Pharifee  that 
Chriil  tells  us  of,  Luke  xviii.  He  in  Words  gave  God 
the  Glory  of  making  him  to  differ  from  other  Men; 
God  I  thank  thee,  fays  he,  that  I  am  not  as  other  Men  * 
Their  verbally  afcribing  it  to  the  Grace  of  God,  that 
they  are  holier  than  other  Saints,  don't  hinder  their 
Forwardnefs  to  think  fo  highly  of  their  Holinefs,  being 
a  fure  Evidence  of  the  Pride  and  Vanity  of  their  Minds. 
If  they  were  under  the  Influence  of  an  humble  Spirit, 
their  Attainments  in  Religion,  would  not  be  fo  apt  to 
fliinc  in  their  own  Eyes,  nor  would  they  be  fo  much  in 
admiring  their  own  Beauty.  The  Chriftians  that  are 
really  the  mofl  eminent  Saints,  and  therefore  have  the 
mod  excellent  Experiences,  and  are  great  eft  in  the  King- 
dom of  Heaven,  humble  themfeves  as  a  little  Child,  Matth. 
xviii.  4.  Becaufe  they  look  on  themfelves  as  but  little 
Children  in  Grace,  and  their  Attainments  to  be  but  the 
A  ttainments  of  Babes  in  Chrift,  and  are  aftonifhed  at, 
and  afhamed  of  the  low  Degrees  of  their  Love,  and 

their 


*  Cal-oin,  in  his  Inllitutions,  B.  3,  Chap.  12.  §  7,  fpeaking  of 
tlus  Pharifcs,  obferves,  "  That  in  his  outward  ConfefTionhe  acknow- 
**  ledges  tiiat  the  Righteoufnefs  that  he  has  is  the  Gift  of  God:  But 
"  (fays  he)  becaufe  he  trufts  that  he  is  righteous^  he  goes  away  out 
-    .;f  the  Prefence  of  God,   unacceptable  and  odious." 


Part  III.  of  graciom  AffeElions,  293 

their  Thankfulncfs,  and  their  little  Knowledge  of  God. 
Mofes  when  he  had  been  converfing  with  God  in  the 
Mount,  and  his  Face  (hone  fo  bright  in  the  Eyes  of 
others,  as  to  dazzle  their  Eyes,  wifi  not  that  his  Face 
Jhone.  There  are  Ibme  Perfons  that  go  by  the  Name  of 
high  ProfelTors,  and  fome  will  ov/n  themielves  to  be 
high  ProfeiTors  •,  but  eminently  humble  Saints,  that  will 
fhine  brighteft  in  Heaven,  are  not  at  all  apt  to  profefs 
high.  I  don't  believe  there  is  an  eminent  Saint  in  the 
World  that  is  a  high  ProfefTor.  Such  will  be  much 
more  hkely  to  profefs  themfelves  to  be  the  leaft  of  all 
Saints,  and  to  think  that  every  Saint's  Attainments  and 
Experiences  are  higher  than  his.* 

Such  is  the  Nature  of  Grace,  and  of  true  fpiritual 
Light,  that  they  naturally  difpofe  the  Saints  in  the 
prefent  State,  to  look  upon  their  Grace  and  Goodnefs 
little,  and  their  Deformity  great.  And  they  that  have 
the  moil  Grace  and  fpiritual  Light,  of  any  in  this 
World,  have  mod  of  this  Difpofition.  As  will  appear 
moil  clear  and  evident  to  any  one  that  foberly  and  tho- 
roughly weighs  the  Nature  and  Reafon  of  Things,  and 
considers  th-e  Things  following..  That 


*  Luther ^  as  his  Words  are  cited  by  Rutherfcrdy  in  his  Difplay  of 
the  fpiritual  Antichriji,  Pa.  143,  144.  fays  thus,  "So  is  the  Life 
"  of  a  Chriltian,  that  he  that  has  begun,  feems  to  himfelf  to  have 
"  nothing ;  but  ftrives  and  prefles  forward,  tliat  he  may  apprehend. 
*' Whence  Pauli'^ijs,  I  count  not  myfelf  to  hwve  apprehended.  For 
*'  indeed  nothing  is  more  pernicious  to  a  Believer,  than  that  Pre- 
*'  fumption,  that  he  has  already  apprehended,  and  has  no  farther 
"  Need  of  feeking.  Hence  alio  many  fall  back,  and  pine  :iway  in 
**  fpiritual  Security  and  Slothfulnefs.  So  Bernard  fays,  To  Jiand 
^^  fill  in  God^s  Way,  is  fo  go  hack.  Wherefore  this  remains  to  him 
*'  that  has  begun  to  be  a  ChrilHan,  t»  think  that  ho  is  not  yet  a 
**  ChrilHan,  but  to  feek  that  he  may  be  a  ChrilHan,  that  he  may 
"  glory  with  Pnuly  I  am  noty  but  defre  to  he',  a  Chrifrian  not  yet 
*'  finilhed,  but  only  in  his  Beginnings.  Therefore  he  is  not  a 
•*  ChrilHan,  that  is  a  Chrillian  ;  that  is.  He  that  thinks  himfelf  a 
**  finiflied  ChrilHan,  and  is  not  fenfible  how  he  falls  ftiort.  We 
**  reach  after  Heaven,  but  are  not  in  Heaven.  Woe  to  him  that  is 
**  wholly  renewed,  that  is,  that  thinks  himfelf  to  be  fo.  That  Man, 
**  without  Doubt,  has  never  fo  much  as  begun  to  be  renewed,  nor 
**  did  he  ever  tafte  what  it  is  fj)  be  a  Chriftian.'* 


294  T^he  Jixtb  Sign  Part  IIL 


r 


"hat  Grace  and  Holinefs  is  worthy  to  be  called  little, 
that  is,  little  in   Comparifon    of  what  it  ought  to  be. 
And  lb  it  kerns  to  one  tliat  is  truly  gracious:  For  fuch 
an  one  has  his  Eye  upon  the  Rule  of  his  Duty,  a  Con- 
formity to  that  is  what  he  aims  at;  it  is  what  his  Soul 
ftr'..ggles  and  reaches  after-,  and  it  is  by  that  that  he 
eilimates  and   judges  of  what  he  does,  and   what   he 
has.    To  a  gracious  Soul,  and  efpecially  to  one  em  nently 
gracious,  that  Holinefs  appears  little,  which  is  little  of 
what  it  fhouid  be  •,  little  of  what  he  fees  infinite  Reafon 
for,  and  Obligation  to.     If  his  Holinefs  appears  to  him 
to  be  at  a  vaft  Diilance  from  this,  it  naturally  appears 
defpicable  in  his  own  Eyes,  and  not  worthy  to  be  men- 
tioned as  any  Beauty  or  Amiablenefs  in  him.     For  the 
like  Reafon   as  a  hungry  Man    naturally  accounts  that 
which  is  fet  before  him,  but  a  little  Food,  a  fmall  Mat- 
ter, not  worth  mentioning,  that  is  nothing  in  Comp  ^rifon 
of  his  Appetite.     Or,  as  the  Child  of  a  great  Prince, 
that  is  jealous   for  the  Honour  of    his  Father,    and 
beholds  the  Refpedt  which  Men  fliew  him,  naturally 
looks  on  that  Honour  and  Refped  very  little,  and  not 
worthy  to  be  regarded,  which  is  nothing  in  Compara- 
rifon  of  that  which  the  Dignity  of  his  Father  requires. 
But  that  is  the  Nature  of  true  Grace   and  fpiritual 
Light,  that  it  opens  to  a  Perfon's  View  the  infinite  Reafon 
there  is  that  he  fhould  be  holy  in  a  high  Degree.     And 
the  more  Grace  he  has,  the  more  this  is  open'd  to  View, 
the  greater  Senfe  he  has  of  the  infinite  Excellency  and 
Glory  of  the  divine  Being,  and  of  the  infinite  Dignity 
of  the  Perlbn  of  Chrift,  and  the  boundlefs  Length  and 
Breadth,  and  Depth  and  Height,  of  the  Love  of  Chnil 
to  Sinners.     And  as  Grace  increafes,  the  Fields  opens 
more  and  more  to  a  diilant  View,  'till  the  Soul  is  Iwal- 
lowed  up  with  the  Vaftnels  of  the  Cbjcdl,  and  the  Per- 
fon  is  aflonifbed  to  think  how  much  it  becomes  him  to 
love  this  God,  and  this  glorious  Redeemer,  that  has  fo 
loved  Man,  and  how  little  he  does  love.     And  fo  the 
mere  he  apprehends^  the  more  the  Smallnefs  of  his 

Grace 


Part  III.  of  gracious  Affe5tiom,  295 

Grace  and  Love  appears  ftrange  and  wonderful :  And 
therefore  is  more  ready  to  think  that  others  are  beyond 
him.  For  wondering  at  the  Littlenefs  of  his  own  Grace, 
he  can  fcarcely  believe  that  fo  ftrange  a  Thing  happens 
to  other  Saints:  'Tis  amazing  to  him,  that  one  that  is 
really  a  Child  of  God,  and  that  has  adlually  received 
the  laving  Benefits  of  that  iinfpeakable  Love  of  Chrift, 
fliould  love  no  more :  And  he  is  apt  to  look  upon  it  as 
a  Thing  peculiar  to  himfelf,  a  ftrange  and  exempt 
Inftance;  for  he  fees  only  the  outfide  of  other  Chrifti- 
ans,  but  he  fees  his  own  infide. 

Here  the  Reader  may  poflibly  obje61:,  that  Love  to 
God  is  really  increafed,  in  Proportion  as  the  Knowledge 
of   God  is   increafed-,    and  therefore  how  lliould   an 
Increafe  of  Kn9wledge   in   a  Saint,  m.ake  his  Love 
appear  lefs,    in  Comparifon  of  what  is  known?    To 
which  I  anfwer,  that  although  Grace  and  the  Love  of 
God  in  the  Saints,    be  anfwerable  to  the  Degree  of 
Knowledge  or  Sight  of  God ;  yet  it  is  not  in  Proportion 
to  the  Object  feen  and  known.     The  Soul  of  a  Saint, 
by  having  fomething  of  God  open'd  to  Sight,  is  con- 
vinced of  much  moje  than  is  feen.     There  is  fomething 
that  is  feen,  that  is  wonderful;  and  that  Sight  brings 
with  it  a  ftrong  Convidtion  of  fomething  vaftly  beyond, 
that  is  not  immediately  feen.     So  that  the  Soul,  at  the 
fame  Time,  is  aftoniihed  at  its  Ignorance,  and  that  it 
knows  fo  little,  as  well  as  that  it  loves  fo  little.     And 
as  the  Soul,  in  a  fpiritual  View,  is  convinced  of  infi- 
nitely more  in  the  Object,  yet  beyond  Sight;  fo  it  i^ 
convinced  of  the  Capacity  of  the  Soul,  of  knowing 
vaftly  more,  if  Clouds  and  Darknefs  were  but  removed. 
Which  caufes  the  Soul,  in  the  Enjoyment  of  a  fpiritual 
View,  to  complain  greatly  of  fpiritual  Ignorance,  and 
VVant  of  Love,  and  long  and  reach  after  more  Know- 
ledge, and  more  Love. 

Grace  and  the  Love  of  God  in  the  moll  eminent 
Saints  in  this  World,  is  truly  very  little  in  Comparifon 
Qf  what  it  .ought  to  be.     Becaufe  the  higheft  Love, 

that 


296  The  fixth  Sign  Part  IIL 

that  ever  any  attain  to  in  this  Life,  is  poor,  cold,  ex- 
ceeding low,  and  not  worthy  to  be  named  in  Comparifon: 
of  v/hat  our  Obligations  appear  to  be,  from  the  joint 
Confideration  of  thefe  two  Things;  viz,  i.  The  Rea- 
fon  God  has  given  us  to  love  him,  in  the  Manifeftations 
he  has  made  of  his  infinite  Glory,  in  his  Word,  and  in'' 
his  Works  \  and  particularly  in  the  Gofpel  of  his  Son, 
and  what  he  has  done  for  finful  Man  by  him.  And  2. 
The  Capacity  there  is  in  the  Soul  of  Man,  by  thofei 
intelle6^tual  Faculties  which  God  has  given  it,  of  feeing; 
and  underftanding  thefe  Reafons,  which  God  has  given 
us  to  love  him.  How  fmall  indeed  is  the  Love  of  thei 
moil  eminent  Saint  on  Earth,  in  Comparifon  of  what 
thefe  Things  jointly  confidered  do  require!  And  this; 
Grace  tends  to  convince  Men  of;  and  efpecially  emi- 
nent Grace:  For  Grace  is  of  the  Nature  of  Light,  and 
brings  Truth  to  View.  And  therefore,  he  that  has 
maich  Grace,  apprehends  much  more  than  others,  that 
great  Height  to  which  his  Love  ought  to  afcend  -,  and 
he  fees  better  than  others,  how  little  a  Way  he  has  rifen 
towards  that  Height.  And  therefore,  efti mating  his 
Love  by  the  whole  Hei .  ht  of  his  Duty,  hence  it  appears 
aftonifhingly  little  and  low  in  his  Eyes. 

And  the  eminent  Saint,  having  fuch  a  Convidlion  of 
the  high  Degree  in  which  he  ought  to  love  God,  this 
fhews  him,  not  only  the  Littlenefs  of  his  Grace,  but 
the  Greatnefs  of  his  remaining  Corruption.  In  order 
to  judge  how  much  Corruption  or  Sin  we  have  remain-^ 
ing  in  us,  we  mud  take  our  Meafure  from  that  Height 
to  which  the  Rule  of  our  Duty  extends :  The  whole  ol 
the  Diftancc  we  arc  at  from  that  Height,  is  Sin:  Foj 
failing  of  Duty  is  Sin-,  otherwife  our  Duty  is  not  ou] 
Duty ;  and  by  how  much  the  more  we  fall  {hort  of  oui 
Duty,  fo  much  the  more  Sin  have  we.  Sin  is  no  othei 
than  Difagreeablenefs,  in  a  moral  Agent,  to  the  Law.l 
or  Rule  of  his  Duty.  And  therefore  the  Degree  of 
Sin,  is  to  be  judged  of  by  the  Rule:  So  much  Difa-i 
greeablenefs  to  the  Rule,  fo  much  Sin,  whether  it  be: 

Mi 


Part  IIL  of  gracious  AfftBlonu  297 

in  DefeB  or  Exafs,  Therefore  if  Men,  in  their  Love 
to  God,  don't  come  up  half  Way  to  that  Height  which 
Duty  requires,  then  they  have  more  Corruption  in  their 
Hearts  than  Grace;  becaufe  there  is  more  Goodneis 
wanting  than  is  there-,  and  all  that  is  wanting  is  Sin:  it 
is  an  abominable  Defedl;  and  appears  fo  to  the  Saints, 
eipecially  thofe  that  are  eminent;  it  appears  exceeding 
abominable  to  them,  that  Chrift  fhould  be  loved  fo 
little,  and  thanked  fo  little  for  his  dying  Love ;  it  is  ia 
their  Eyes  hateful  Ingratitude. 

And  then  the  Increafe  of  Grace   has  a  Tendency 
another  Way,  to  caufe  the  Saints  to  think  their  Defor- 
mity vaftly  more  than  their  Goodnefs :  It  not  only  tends 
to  convince  them  that  their  Corruption  is  much  greater 
than  their  Goodnefs;  which  is  indeed  the  Cafe:  But  it 
alfo  tends  to  caufe  the  Deformity  that  there  is  in  the 
leaft  Sin,  or  the  leaft  Degree  of  Corruption,  to  appear 
fo  great,  as  vaftly  to  outweigh  all  the  Beauty  there  is 
in  their  greatefl  Holinefs :  For  this  alfo  is  indeed  the 
Cafe.     For  the  leaft  Sin  againil  an  infinite  God,  has  an 
infinite  Hatefulnefs  or  Deformity  in  it;  but  the  highelt 
Degree  of  Holinefs  in  a  Creature,  has  not  an  infinite 
Lovelinefs  in  it:  And  therefore  the  Lovelinefs  of  it  is 
as  nothing,  in  Comparifon  of  the  Deformity  of  the 
leaft  Sin.     That  every  Sin  has  infinite  Deformity  and 
Hatefulnefs  in  it,  is  moft  demonftrably  evident;  becaufe 
what  the  Evil,  or  Iniquity,  or  Hatefulnefs  of  Sin  confifts 
in,  is  the  violating  of  an  Obligation,  or  the  being  or 
doing  contrary  to  what  we  fhould  be  or  do,  or  are 
obliged  to.     And  therefore,  by  how  much  the  greater 
the  Obligation  is  that  is  violated,  fo  much  the  greater 
is  the  Iniquity  and  Hatefulnefs  of  the  Violation.     But 
certainly  our  Obligation  to  love  and  honour  any  Being, 
is  in  fome  Proportion  to  his  Lovelinefs  and  Honourable- 
nefs,  or  to  his  Worthinefs  to  be  loved  and  honoured  by 
us ;  which  is  the  fame  Thing.     We  are  furely  under 
greater  Obligation  to  love  a  more  lovely  Being,  than  a 
Icfs  lovely :  And  if  a  Being  be  infinitely  lovely  or  worthy 

y  to 


298  1'he  fixtb  Sign  Part  III. 

to  be  loved  by  us,  then  our  Obligations  to  love  Him, 
are  infinitely  great:  And  therefore,  whatever  is  contrary 
to  this  Love,  has  in  it  infinite  Iniquity,  Deformity  and 
Unworthinefs.  But  on  the  other  Hand,  with  Refpedt 
to  our  Holinefs  or  Love  to  God,  there  is  not  an  infinite 
Worth inefs  in  that.  The  Sin  of  the  Creature  againft 
God,  is  iil-defcrving  and  hateful  in  Proportion  to  the 
Diftance  there  is  between  God  and  the  Creature:  The 
Grcatnefs  of  the  Objedl,  and  the  Meannefs  and  Inferio- 
r  ity  of  the  Subjedl,  aggravates  it.  But  'tis  the  Reverfe 
with  Regard  to  the  Worth  inefs  of  the  RefpeA  of  the 
Creature  to  God;  'tis  worthlefs^  and  not  worthy,  in 
Proportion  to  the  Meannefs  of  the  Subjed.  So  much 
the  greater  the  Diftance  between  God  and  the  Creature, 
fo  much  the  lefs  is  the  Creature's  Refpedt  worthy  of 
God's  Notice  or  Regard.  The  great  Degree  of  Supe- 
riority, increafes  the  Obligation  on  the  Inferior  to  regard 
the  Superior ;  and  fo  makes  the  Want  of  Regard  more 
hateful :  But  the  great  Degree  of  Inferiority  diminifhes 
the  Worth  of  the  Regard  of  the  Inferior ;  becaufe  the 
more  he  is  inferior,  the  lefs  is  he  worthy  of  Notice ;  the 
lefs  he  is,  the  lefs  is  what  he  can  offer  worth;  for  he  can 
offer  no  more  than  himfelf,  in  offering  his  beft  Refpe6b; 
and  therefore  as  he  is  little,  and  little  worth,  fo  is  his 
Refped  little  worth.  And  the  more  a  Perfon  has  of 
true  Grace  and  fpiritual  Light,  the  more  will  it  appear 
thus  to  him ;  the  more  will  he  appear  to  himfelf  infinitely 
deformed  by  Reafonof  Sin,  and  the  lefs  will  the  Good- 
nefs  that  is  in  his  Grace,  or  good  Experience,  appear 
in  Proportion  to  it.  For  indeed  it  is  nothing  to  it :  It 
is  lefs  than  a  Drop  to  the  Ocean :  For  finite  bears  nof 
Proportion  at  all  to  that  which  is  infinite.  But  the 
more  a  Perfon  has  of  fpiritual  Light,  the  more  do: 
Things  appear  to  him,  in  this  Refped,  as  they  arc 
indeed.  Hence  it  moft  demonftrably  appears,  that  truci" 
Grace  is  of  that  Nature,  that  the  more  a  Perfon  has  of 
it,  with  remaining  Corruption,  the  lefs  does  his  Good-' 
nefs  and  Holinefs  appear,  in  Proportion  to  his  Dcfor- 

mity; 


Part  IIL  bf  gracious  AffeBions.  299 

mity;  and  not  only  to  his  paft  Deformity,  but  to  his 
prefcnt  Deformity,  in  the  Sin  that  now  appears  in  his 
Heart,  and  in  the  abominable  Defe6ls  of  his  highelt 
and  beft  AfFe6lions,  and  brighteft  Experiences. 

The  Nature  of  many  high  religious  Affedlions,  and 
great  Difcoveries  (as  they  are  called)  in  many  Ferfons 
that  I  have  been  acquainted  with,  is  to  hide  and  cover 
over  the  Corruption  of  their  Hearts,  and  to  make  it 
feem  to  them  as  if  all  their  Sin  was  gone,  and  to  leave 
them  without  Complaints  of  any  hateful  Evil  left  in 
them;  (tho'  it  may  be  they  cry  out  much  of  their  paft 
Unworthinefs)  a  fure  and  certain  Evidence   that  their 
Difcoveries  (as  they  call  them)  are  Darknefs  and   not 
Light.     'Tis  Darknefs  that  hides  Men's  Pollution  and 
Deformity-,  but  Light  let  into  the  Heart  difcovers  it^ 
fearches  it  out  in  its  fecret  Corners,  and  makes  it  plainly 
to  appear;    efpecially  that  penetrating,   all-fearching 
Light  of  God's  Holinefs  and  Glory.     'Tis  true  that 
faving  Difcoveries  may  for  the  prefent  hide  Corruption 
in  one  Senfe;  they  reftrain  the  pqfitive  Exercifes  of  it^ 
fuch  as  Malice,  Envy,    Covetoufnefs,  Lafcivioufnefs, 
Murmuring,  ^c,  but  they  bring  Corruption  to  Light, 
in  that  which  is  privative,  viz,  that  there  is  no  more 
Love,    no  more   Humility,    no   more    Thankfulnefs. 
Which  Defe6ts  appear  moft  hateful,  in  the  Eyes  of  thofe 
who  have  the  moft  eminent  Exercifes  of  Grace;  and 
are  very  burthenfome,  and  caufe  the  Saints  to  cry  out 
of  their  Leannefs,  and  odious  Pride   and  Ingratitude,, 
And  whatever  pofitivc  Exercifes  of  Corruption,  at  any 
Time  arifc,  and  mingle  themfelves"with  eminent  Ablings 
of  Grace,  Grace  will  exceedixigly  magnify  the  View  of 
them,  and  render  their  /Appearance   far  more  heinous 
and  horrible. 

The  more  eminent  Saints  are,  and  the  more  they  have 
of  the  Light  of  Heaven  in  their  Souls,  the  more  do 
I  they  appear  to  themfelves,  as  the  moft  eminent  Saints 
I  in  this  World  do  to  the  Saints  and  Angels  i?t  Heaven. 
j  How  can  we  rationally  fuppofe  the  moft  eminent  Saints 
I  on  Earth  appear  to  them,  if  beheld  any  otherwife,  than 

U  2  covered 


500  The  fxtb  Stgn  Part  IIL 

covered  over  with  the  Rightcoufnefs  of  Chrift,  and 
their  Deformities  fwallowed  up  and  hid  in  the  Corrufca- 
tion  of  the  Beams  of  his  abundant  Glory  and  Love? 
How  can  we  fuppofe  our  moft  ardent  Love  and  Praifes 
appear  to  them,  that  do  behold  the  Beauty  and  Glory 
of  God  without  a  Veil  ?  How  docs  our  highcft  Thank- 
fulnefs  for  the  dying  Love  of  Chrift  appear  to  them; 
who  fee  Chrift  as  he  is,  who  know  as  they  are  known, 
and  fee  the  Glory  of  the  Perfon  of  him  that  died,  and 
the  Wonders  of  his  dying  Love,  without  any  Cloud  of 
Darkncfs  ?  And  how  do  they  look  on  the  deepeft  Reve- 
rence and  Humility,  with  which  Worms  of  the  Duft 
on  Earth  approach  that  infinite  Majefty,  which  they 
behold  ?  Do  they  appear  great  to  them,  or  fo  much  as . 
v/orthy  of  the  Name  of  Reverence  and  Humility,  in 
thofe  that  they  fee  to  be  at  fuch  an  infinite  Diftance 
from  that  great  and  holy  God,  in  whofe  glorious  Pre- 
fence  they  are  ?  The  Reafon  why  the  higheft  Attain- 
ments of  the  Saints  on  Earth  appear  fo  mean  to  them, 
is  becaufe  they  dwell  in  the  Light  of  God's  Glory,  and 
fee  God  as  he  is.  And  it  is  in  this  Refpedt  with  the 
Saints  on  Earth,  as  it  is  with  the  Saints  in  Heaven,  in 
Proportion  as  they  are  more  eminent  in  Grace. 

I  would  not  be  underftood  that  the  Saints  on  Earth, , 
Rave,  in  all  Refpeds,  the  worft  Opinion  of  themfelves,, 
when  they  have  moft  of  the  Exercife  of  Grace.     In 
many  Refpedls  'tis  otherwife.     With  Refpedl  to  the: 
pofitive  Exercifes  of  Corruption,  they  may  appear  toi 
themfelves  freeft  and  beft  when  Grace  is  moft  in  Exercife, 
and  worft  when  the  Actings  of  Grace  are  loweft.     And 
when  they   compare  themfelves  with  themfelves,    atl 
different  Times,  they  may  know,  when  Grace  is  in. 
lively  Exercife,  that  'tis  better  with  them  than  it  was* 
before  (tho'  before^  in  the  Time  of  it,  they  did  not  fee| 
fo  much  Badnefs  as  they  fee  now)  and  when  afterwards 
they  fink  again  in  the  Frame  of  their  Minds,  they  may 
know  that  they  fink,  and  have  a  new  Argument  of 
iheir  great  remaining  Corruption,  and  a  rational  Con-' 

▼idion 


'Part  III.  of  gracious  4ffe5iions.  301 

vidlion  of  a  greater  Vilenefs  than  they  faw  before ;  and 
'  may  have  more  of  a  Senfe  of  Guilt,  and  a  Kind  of 
;  legalStn^Q  of  their  Sinfulnefs,  by  far,  than  when  in  the 
lively  Exercifc  of  Grace,  But  yet  it  is  true,  and 
dcmonflrable  from  the  forementioned  Confiderations, 
that  the  Children  of  God  never  have  fo  much  of  a 
fenfibk  and  fpiritual  Convidlion  of  tlieir  Deformity^ 
and  fo  great  and  quick  a^id  abafing  a  Senfe  of  their 
prefent  Vilenefs  and  Odioufnefs,  as  when  they  are  highell 
in  the  Exercife  of  true  and  pure  Grace-,  and  never  are 
they  fo  much  difpofed  to  fet  themfelves  low  among 
Chriflians  as  then.  And  thus  he  that  is  greateft  in  the 
Kingdom^  or  moft  eminent  in  the  Church  of  Chrill,  is 
the  fame  that  humbles  himfelf^  as  the  leaft  Infant  among 
them;  agreeable  to  that  great  Saying  of  Chrifl,  Matth. 
xviii.  4, 

A  true  Saint  may  know  that  he  has  fome  trye  Grace : 
And  the  more  Grace  there  is,  the  more  eafily  is  it  known ; 
as  was  obferved  and  proved  before.     But  yet  it  does  not 
follow,  that  an  eminent  Saint  is  eafily  fenfible  that  he  is 
an  eminent  Saint,  when  compared  with  others. — I  will 
i  not  deny,  that  it  is  poffible,  that  he  that  has  much  Grace, 
and  is  an  eminent  Saint,  may  know  it.     But  he  won't 
I  be  apt  to  know  it :  It  won't  be  a  Thing  obvious  to  him : 
That  he  is  better  than  others,  and  has  higher  Experi- 
ences and  Attainments,  is  not  a  foremoft  Thought ;  nor 
is  it  that  which,  from  Time  to  Time,  readily  offers 
itfelf :  It  is  a  Thing  that  is  not  in  his  Way,  but  lies  far 
out  of  Sight:  He  mull  take  Pains  to  convince  himfelf 
of  it:  There  will  be  need  of  a   great  Command   of 
Reafon,  and  a  high  Degree  of  Stri6lnefs  and  Care  in 
arguing,  to  convince  himfelf     And  if  he  be  rationally 
convinced,  by  a  very  ftridl  Conlideration  of  his  own 
Experiences,  compared  with  the  great  Appearances  of 
low  Degrees  of  Grace  in  fome  other  Saints,  it  will 
hardly  feem  real  to  him,  that  he  has  more  Grace  than 
they :  And  he'll  be  apt  to  lofe  the  Convi^ion,    that 
ie  has  by  Paias  obtained :  Nor  will  it  feem  at  all  natural 

to 


302  The  f:>cth  Sign  Part  III. 

to  him  to  a6l  upon  that  Suppofition.     And  this  may 
be  laid  down  as  an  infallible  Thing,  That  the  Perfon 
who  is  apt  to  think^  that  he^  as  compared  with  others^  is  a 
very  eminent  Saint ^  much  difiinguijhed  in  Chrijiian  Expe- 
rience^ in  whom  this   is   a  jirft  Thought^  that   rifes  of , 
itjelf^  and  naturally  offers  itfelfi  he  is  certainly  mijlaken ; 
he  is  no  eminent  Saint  \  hut  under  the  great  Prevailings  of 
£  proud  and  felf -righteous  Spirit.     And  if  this  be  habi- 
tual with  the  Man,  and  is  ftatedly  the  prevailing  Temper 
of  his  Mind,  he  is  no  Saint  at  all;   he  has  not  the  Icait 
Degree  of  any  true  Chriilian  Experience,  fofurelyas. 
the  Word  of  God  is  true. 

And  that  Sort  of  Experiences  that  appears  to  be  of 
that  Tendency,  and  is  found  from  Time  to  Time  to 
have  that  Effed:,  to  elevate  the  Subjed  of  them  with  a 
great  Conceit  of  thofe  Experiences,  is  certainly  vain 
and  delufive.     Thofe  fuppofed  Difcoveries  that  naturally 
blow  up  the  Perfon  with  an  Admiration  of  the  Eminency 
of  his  Difcoveries,  and  fill  him  with  Conceit,  that  now 
he  has  feen,  and  knows  more  than  moft  other  Chriftians, 
have  nothing  of  the  Nature  of  true  fpiritual  Light  in 
them.     All  true  fpiritual  Knowledge  is  of  that  Nature, 
that  the  more  a  Perfon  has  of  it,  the  more  is  he  fenfible 
of  his  own  Ignorance;  as  is  evident  by  i  Cor.  viii.   2. 
He   that  thinketh   he  knoweth  any   Things    he  knpweth 
nothing  yet^  as  he  ought  to  know,     u^gur^  when  he  had 
a  great  Difcovery  of  God,  and  Senfe  of  the  wonderful 
lieight  of  his  Glory,  and   of  his   marvellous  Works, 
and  cries  out  of  hjs  Greatnefs  and  Incomprehenfiblenefs; 
at  the  fame  Time,  had  the  deepcfl  Senie  of  his  brutifli 
Ignorance,  and  look'd  upon  himfelf  the  moft  ignorant 
of  all  the  Saints;  Prov.  xxx.  2,  3,  4.  Surely  I  am  more 
hrutijh  than  any  Man^  and  have  not  the  Underjlanding  of 
a  Man  :  /  neither  learned  JVifdom^  nor   have  the  Know- 
ledge of  the  Holy,     Who  hath  afcended  up  into  Heaven.^ 
or  defcended  ?  Who  hath  gathered  the  Wind  in  his  Fifts  ? 
Who  hath  bound  the  Waters  in  a  Garment?  Who  hathi 

eftablifhed 


Part  III.  of  gracious  Affedfiom.  303 

eftahlijhed  all  the  Ends  of  the  Earth  ?  What  is  his  Name  ? 
And  what  is  Ms  Son's  Name?  If  thou  canft  tell. 

For  a  Man  to  be  highly  conceited  of  his  fpiritual  and 
divine  Knowledge,  is  fof  him  to  be  wife  in  his  own 
Eyes,  if  any  Thing  is.  And  therefore  it  comes  under 
thofe  Prohibitions,  Prov.  iii.  7.  Be  not  wife  in  thine  own 
Eyes,  Rom.  xii.  16,  Be  not  wife  in  your  own  Conceits. 
And  brings  Men  under  that  Wo,  Ifai.  v.;  21.,  Wo  unto 
them  that  are  wife  in  their  own  Eyes,  and  prudent  in  their 
own  Sight,  Thofc  that  arc  thus  wife  in  their  own  Eyes, 
are  fome  of  the  leaft  likely  to  get  Good  of  any  in  the 
World.  Experience  fliews  the  Truth  of  that,  Prov. 
xxvi,  1 2 .  Seeft  thou  a  Man  wife  in  his  own  Conceit  ?  Th^re 
is  more  Hope  of  a  Fool  than  of  him. 

To  this  fome  may  objed,  That  the  Pfalmifl^  when 
wc  mud  fuppofe  that  he.  was  in  a  holy  Frame,  Ipeaks 
of  his  Knowledge  as  eminently  great,  and  far  greater 
than  that  of  other  Saints,  Pfal.  cxix.  g^^  100.  /  have 
more  Underflanding  than  all  fny  Teachers :  For  thy  Tefli- 
monies  are  my  Meditation,  I  underfiayid  more  than  the 
Ancients :  Becaufe  I  keep  thy  Precepts, 
■    To  this  I  anfwer  two  Things : 

Firfty  There  is  no  Reftraint  to  be.  laid  upon  the  Spirit 
of  God,  as  to  what  he  Ihall  reveal  to  a  Pr^^i?^ /,  for  the 
Benefit,  of  his  Church,  who  is  fpeakipg  or  writing 
under  immediate  Infpiration.  The  Spirit  of  God  may 
reveal  to  fuch  an  one,  and  didlate  to  him,  to  declare  to 
others,  fecret  Things  that  otherwife  v/ould  be  hard, 
yea,  impoffible  for  him  to  find  out.  As  he  may  reveal 
to  him  Myfteries,  that  otherwife  would  be  above  the 
Reach  of  his  Reafon  ^  or  Things  in  a  diilant  Place, 
that  he  can't  fee-,  or  future  Events,  that  it  would  be 
impoffible  for  him  to  know  and  declare,  if  they  were 
not  extraordinarily  revealed  to  him.  So  the  Spirit  of 
God  might  reveal  to  David  this  diflinguifhing  Benefit 
he  had  received,  by  converfmg  much  with  God's  Tefti- 
monies;  and  ufe  him  as  his  Inflrument  to  record  it  for 
the  Benefit  of  others,  to  excite  them  to  the  liJ^e  Dutyg 

and 


304  7h^  /<^^^  !Sig^  Part  III; 

and  to  ufe  the  fame  Means  to  gain  Knowledge.  Nothing 
can  be  gathered  concerning  the  natural  Tendency  of  the 
ordinary  gracious  Influences  of  the  Spirit  of  God,  from 
that,  that  David  declares  of  his  diftinguilhing  Know- 
ledge  under  the  extraordinary  Influences  of  God's  Spirit, 
immediately  dictating  to  him  the  divine  Mind  by  Infpi- 
ration,  and  ufmg  David  as  his  Inftrument,  to  write 
what  he  pleafcd,  for  the  Benefit  of  his  Church  •,  any 
more  than  we  can  reafonable  argue,  that  it  is  the  natu- 
ral Tendency  of  Grace  to  incline  Men  to  curfe  others ; 
and  wifh  the  moft  dreadful  Mifery  to  them  that  can  be 
thought  of,  becaufe  David,  under  Infpiration,  often 
curfes  others,  and  prays  that  fuch  Mifery  may  come 
upon  them. 

Secondly,  It  is  not  certain  that  the  Knowledge  David 
here  fpeaks  of,  is  fpiritual  Knowledge,  wherein  Holi- 
nefs  does  fundamentally  confift.  But  it  may  be  that 
greater  Revelation  which  God  made  to  him,  of  the 
Meffiahy  and  the  Things  of  his  future  Kingdom,  and 
the  far  more  clear  and  extenfive  Knowledge  that  he  had 
of  the  Myfteries  and  Do6lrines  of  the  Gofpel,  than 
others  j  as  a  Reward  for  his  keeping  God's  Teftimonies. 
In  this,  it  is  apparent  by  the  Book  of  Pfalms,  that 
David  far  exceeded  all  that  had  gone  before  him. 

Secondly,  Another  Thing  that  is  an  infallible  Sign  of 
fpiritual  Pride,  is  Perfons  being  apt  to  think  highly  of 
their  Humility.  Falfe  Experiences  are  commonly  at- 
tended with  a  counterfeit  Humility.  And  it  is  the  very- 
Nature  of  a  counterfeit  Humility,  to  be  highly  conceited 
of  itfelf.  Falfe  religious  Afi'eiStions  have  generally  that 
Tendency,  efpecially  when  raifed  to  a  great  Height, 
to  make  Perfons  think  that  their  Humihty  is  great, 
and  accordingly  to  take  much  Notice  of  their  great 
Attainments  in  this  Refpcd,  and  admire  them.  But 
eminently  gracious  Afl^edions  (I  fcruple  not  to  fay  it) 
are  evermore  of  a  contrary  Tendency,  and  have  univer- 

fally 


Part  III.  of  gracious  AffeBions.  305 

fally  a  contrar}^  EfFe6l,  in  thofe  that  have  them.  They 
indeed  make  them  very  lenfible,  what  Reafon  there  is 
that  they  (hould  be  deeply  humbled,  and  caufe  them 
earneftly  to  thirft  and  long  after  it ;  but  they  make  their 
prcfent  Humility,  or  that  which  they  have  already- 
attained  to,  to  appear  fmall  •,  and  their  remaining  Pride 
great,  and  exceedingly  abominable. 

The  Reafon  why  a  proud  Perfon  (hould  be  apt  to 
think  his  Humility  great,  and  why  a  very  humble 
Perfon  ihould  think  his  Humility  fmall,  may  be  eafily 
feen,  if  it  be  confidered.  That  it  is  natural  for  Perfons, 
in  judging  of  the  Degree  of  their  own  Plumiliation, 
to  take  their  Meafure  from  that  which  they  eileem  their 
proper  Height,  or  the  Dignity  wherein  they  properly 
ftand.  That  may  be  great  Humiliation  in  one,  that  is 
no  Humiliation  at  all  in  another:  Becaufe  the  Degree 
of  Honourablenefs  or  Confiderablcnefs,  wherein  each 
does  properly  ftand,  is  very  different.  P'or  fome  great 
Man,  to  ftoop  to  loofe  the  Latchet  of  the  Shoes  of 
another  great  Man,  his  Equal,  or  to  wafh  his  Feet, 
would  be  taken  Notice  of  as  an  A6b  of  Abafement  in 
him;  and  he  being  fenfible  of  his  own  Dignity,  would 
look  upon  it  fo  himfelf.  But  if  a  poor  Slave  is  feen 
ilooping  to  unloofe  the  Shoes  of  a  great  Prince,  no 
Body  will  take  any  Notice  of  this,  as  any  A61  of  Hu- 
miliation in  him,  or  Token  of  any  great  Degree  of 
Huqiility:  Nor  would  the  Slave  himfelf,  unlefs  he  be 
horribly  proud,  and  ridiculoufly  conceited  of  himfelf: 
And  if  after  he  had  done  it,  he  ihould,  in  his  Talk  and 
Behaviour,  fhew  that  he  thought  his  Abafement  great 
in  it,  and  had  his  Mind  much  upon  it,  as  an  Evidence 
of  his  being  very  humble;  would  not  every  Body  cry 
out  upon  him,  "  Who  do  you  think  yourfelf  to  be, 
.^'  that  you  fhould  think  this  that  you  have  done,  fuch 
**  a  deep  Humiliation?"  This  would  make  it  plain  to 
a  Demonflration,  that  this  Slave  was  fwolen  with  a 
high  Degree  of  Pride  and  Vanity  of  Mind,  as  much 
as  if  he  declared  in  plain  Terms,  /  think  myfelf  to  be 

fome 


3o6  The  Jixtb  Sign  Part  IIL 

fame  great  one.     And  the  Matter  Is  no  lefs  plain   and 
certain,  when  worthlefs,  vile  and  loathfome  Worms  of*, 
the  Duft,  are  apt  to  put  fuch  a  Conflrudion  on  their  j 
A6t^  of  Abafement  before  God,  and  to  think  it  a  Token  | 
of  great  Humility  in  them,  that  they,  under  their  AfFec* 
tions,  can  find  themfelves  fo  willing  to  acknowledge 
themfelves  to  be  fo,  and  fo  mean  and  unworthy,  and  to 
behave  themfelves  as  thofe  that  are  fo  inferior.     The 
veiy  Reafon  why  fuch  outward  A6ls,  and  fuch  inward 
Exercifes,  look  like  great  Abafement   in  fuch  an  one, 
is  becaufe  he  has  a  high  Conceit  of  himfelf.     Whereas 
if  he  thought  of  himfelf  more  juftly,    thefe   Thingsj 
would  appear  nothing  to  him,  and  his  Humility  in  them 
worthy  of  no  Regard;  but  would  rather  be  aftonifhed 
zx.  his  Pride,  that  one  fo  infinitely  defpicable  and  vile,, 
is  brought  no  lower  before  God. — When  he  fays  in  his' 
Heart,  "  This  is  a:  great  A6b  of  Humiliation:  It  is 
"  certainly  a  Sign  of  great  Humility  in  me,  that  I  fhould 
'-'-  feel  thus,  and  do  fo \*  his   Meaning  is,  "  This   is 
"  great  Humility  for  me,  for  fuch  a  one  as  I,  that  am 
*'  fo  confiderable  and  worthy."     He  confiders  how  low 
he  is  now  brought,  and  compares  this  with  the  Height  of 
Dignity,  on  which^  he  in  his  Heart  thinks  he  properly 
ftands ;  and  the  Diitance  appears  very  great,  and  he 
calls   it  all  meer  Humility,  and   as  fuch   admires  itj 
Whereas,  in  him  that  is  truly  humble,  and  really  fees 
his  own   Vilenefs  and  Loathfomnefs  before  God,  the 
Diflance  appears  the  other  Way.     When  he  is  brought 
lowefl  of  all,  it  does  not  appear  to  him,  that  he  is  brought 
below  his  proper  Station  \  but  that  he  is  not  come  to 
it:  He  appears  to  himfelf,  yet  vaftly  above  it :  He  longs 
to  get  lower,  that  he  may  come  to  it;  but  appears  at 
greatDiftance  from  it.  And  thisDiftance  he  calls  Pride; 
And  therefore  his  Pride  appears  great  to  him,  and  not 
■lis  Humility.     For  altho'  he  is  brought  much  lowei 
than  he  ufed  to  be;  yet  it  don't  appear  to  him  worth}! 
of  the  Name  of  Humiliation,  for  him  that  is  fo  infinite' 
ly  mean  and  deteilable,  to  come  down  to  a  Place,  whicl 

though 


Part  III.  of  gracious  Affediions.  307 

though  it  be  lower  than  what  he  ufed  to  alTume,  is  yet 
vaftly  higher  than  what  is  proper  for  him.  As  Men 
would  harldiy  count  it  v/orthy  of  the  Name  of  Humi- 
lity, in  a  contemptible  Slave,  that  formerly  affeded  to 
be  a  Prince,  to  have  his  Spirit  fo  far  brought  down,  as 
to  take  the  Place  of  a  Nobleman  \  when  this  is  ftill  lb 
far  above  his  proper  Station. 

All  Men  in  the  World,  in  judging  of  the  Degree  of 
;their  own  and  others  Humility,  as  appearing  in  any  A6t 
of  theirs,  confider  two  Things,  viz.  the  real  Degree 
of  Dignity  they  ftand  in-,  and  the  Degree  of  Abafemcnt, 
and  the  Relation  it  bears  to  that  real  Dignity.  Thus 
the  complying  with  the  fame  low  Place,  or  low  A6t, 
may  be  an  Evidence  of  great  Humility  in  one,  that 
evidefices  but  little  or  no  Humility  in  another.  But 
truly  humble  Chriftians  have  fo  mean  an  Opinion  of 
their  own  real  Dignity,  that  all  their  Self-abafement, 
when  conndered  with  Relation  to  that,  and  compar'd 
with  that,  appears  very  fmail  to  them.  It  don't  feem 
to  th.m  to  beany  great  Humility,  or  any  Abafement  to 
be  made  much  of,  for  fuch  poor,  vile,  abjedt  Creatures 
as  they,  to  lie  at  the  Foot  of  God. 

The  Degree  of  Humility  is  to  be  judged  of  by  the 
Degree  of  Abafement^  and  the  Degree  of  the  Caufe  for 
Ahajement:  But  he  that  is  truly  and  eminently  hum^ble, 
never  thinks  his  Humility  great,  confidering  the  Caufe. 
The  Caufe  why  he  fliould  be  abafed  appears  fo  great, 
and  the  Abafement  of  the  Frame  of  his  Heart  fo  greatly 
Ihort  of  it,  that  he  takes  much  more  Notice  of  his  Pride 
than  his  Humility. 

Every  one  that  has  been  converfant  with  Souls  under 
Convi6lions  of  Sin,  knows  that  thofe  who  are  greatly 
convinced  of  Sin,  are  not  apt  to  think  themfelves 
greatly  convinced.  And  the  Reafon  is  this :  Men  judge 
of  the  Degree  of  their  own  Convi6bions  of  Sin,  by 
two  Things  jointly  confidered ;  viz,  the  Degree  of  Senfe 
which  they  have  of  Guilt  and  Pollution,  and  the  Degree 
of  Caufe  they  have  for  fuch  a  Senfe,  in  the  Degree  of 

iLeir 


3o8  7bejixth  Sign  Part  III. 

real  Sinfulnefs.  *Tis  really  no  Argument  of  any  great 
Conviftion  of  Sin,  for  fome  Men  to  think  themfelves 
to  be  very  fmful,  beyond  moil  others  in  the  World  j 
becaufe  they  are  fo  indeed,  very  plainly  and  notorioufly. 
And  therefore  a  far  lefs  Convi(flion  of  Sin  may  incline 
fuch  an  one  to  think  fo  than  another :  He  muft  be  very 
blind  indeed  not  to  be  fenfible  of  it.  But  he  that  is 
truly  under  great  Convidions  of  Sin,  naturally  thinks 
this  to  be  his  Cafe.  It  appears  to  him,  that  the  Caufe 
he  has  to  be  fenfible  of  Guilt  and  Pollution,  is  greater 
than  others  have-,  and  therefore  he  afcribes  his  Send- 
blenefs  of  this,  to  the  Greatnefs  of  his  Sin,  and  not  to 
the  Greatnefs  of  his  Senfibility.  'Tis  natural  for  one 
under  «-reat  Convi6lions  to  think  himfelf  one  of  the 
greateil  of  Sinners  in  Reality,  and  dfo  that  it  is  fo  very 
plainly  and  evidently;  for  the  greater  his  Convidions 
arc,  the  more  plain  and  evident  it  feems  to  be  to  him. 
And  therefore  it  necelTarily  feems  to  him  fo  plain  and  fo 
cafy  to  him  to  fee  it,  that  it  may  be  {^tn  without  much 
Convidion.  'That  Man  is  under  great  Convidions, 
whole  Convidion  is  great  in  Proportion  to  his  Sin.  But 
no  Man  that  is  truly  under  great  Convidions,  thinks  his 
Convidion  great  in  Proportion  to  his  Sin.  For  if  he 
does,  'tis  a  certain  Sign  that  he  inwardly  thinks  his  Sins 
fmall.  And  if  that  be  the  Cafe,  that  is  a  certain  Evi- 
dence that  his  Convidion  is  fmall.  And  this,  by  the 
"Way,  is  the  main  Reafon,  that  Perfons,  when  under  a 
Work  of  Humiliation,  are  not  fenfible  of  it,  in  the 
Time  of  it. 

And  as  it  is  with  Convidion  of  Sin,  juft  fo  it  is,  by 
Parity  of  Reafon,  with  Refped  to  Perfon's  Convidion 
or  Senfiblenefs  of  their  own  Meanncfs  and  Vilencfs, 
their  own  Blindnefs,  their  own  Impotence,  and  all  that 
low  Senfe  that  a  Chriftian  has  of  himfelf,  in  the  Exercife 
of  evangelical  Humiliation,  So  that  in  a  high  Degree  of 
this,  the  Saints  are  never  difpofed  to  think  their  Senfi- 
blenefs of  their  own  Meannefs,  Filthinefs,  Impotence, 
iSc^  to  be  great;  becaufe  it  never  appears  great  to  them, 
confidering  tire  Caufc,  An 


Part  III.  ef  gracious  M^Blonu  309 

An  eminent  Saint  is  not  apt  to  think  himfelf  eminent 
in  any  Thing;  all  his  Graces  and  Experiences  arc  ready 
to  appear  to  him  to  be  comparatively  fmall ;  but  efpe- 
cially  his  Humility.  There  is  nothing  that  appertains 
to  chriftian  Experience,  and  true  Piety,  that  is  fo  much 
out  of  his  Sight  as  his  Humility.  He  is  a  thoufand 
Times  more  quick-fightcd  to  difcern  his  Pride,  than  his 
Humility:  5^^^/ he  eafily  difcerns,  and  is  apt  to  take 
much  Notice  of,  but  hardly  difcerns  his  Humility, 
On  the  contrary,  the  deluded  Hypocrite,  that  is  under 
the  Power  of  fpiritual  Pride,  is  fo  blind  to  nothing  as 
his  Pride ;  and  fo  quick-fighted  to  nothing,  as  the  Shews 
of  Humility  that  are  in  him. 

The  humble  Chriftian  is  more  apt  to  find  Fault  with 
his  own  Pride  than  with  other  Men's.  He  is  apt  to  put 
the  beft  Conftfudlion  on  other's  Words  and  Behaviour, 
and  to  think  that  none  are  fo  proud  as  himfelf.  But 
the  proud  Hypocrite  is  quick  to  difcern  the  Mote  in  his 
Brother's  Eye,  in  this  Refpe6l;  while  he  fees  nothing 
of  the  Beam  in  his  own.  He  is  very  often  much  in 
crying  out  of  other's  Pride,  finding  Fault  with  other's 
Apparel  and  Way  of  Living;  and  is  affeded  ten  Times 
as  much  with  his  Neighbour's  Ring  or  Ribband,  as 
with  all  the  Filthinefs  of  his  own  Heart. 

From  the  Difpofition  there  is  in  Hypocrites  to  think 
highly  of  their  Humility,  it  comes  to  pals  that  counter- 
feit  Humility,  is  forward  to  put  forth  itfelf  to  View. 
Thofe  that  have  it,  are  apt  to  be  much  in  fpeaking  of 
their  Humiliations,  and  to  fet  them  forth  in  high  Terms, 
and  to  make  a  great  outward  Shew  of  Humility,  in 
affedled  Looks,  Geftures  or  Manner  of  Speech,  or 
Meannefs  of  Apparel,  or  fome  affeded  Singularity. 
So  it  was  of  old  with  the  falfe  Prophets,  Zech,  xiii.  4. 
So  it  was  with  the  hypocritical  Jews^  Ifai.  Ivii.  5.  And 
fo  Chrift  tells  us  it  was  with  the  PharifeeSj  Matth.  vi. 
16.  But  it  is  contrariwifc  with  true  Humility:  They 
that  have  it,  are  not  apt  to  difplay  their  Eloquence  in 
fetting  of  it  forth,  o,r  to  fpeak  of  the  Degree  of  their 

Abafcment 


3IO  7be  Jixtb  Sign  Part  IIIJ 

Abafement  In  ftrong  Terms.*  It  don't  affcd  to  Ihew 
itfelf  in  any  fingular  outward  Meannefs  of  Apparel, 
or  Way  of  Living;  agreeable  to  what  is  implied  in; 
Matth.  vi.  17.  But  thou^  when  thou  fafiefi^  anoint  thine ^ 
Head^  and  wajh  thy  Face.  Col.  ii.  23.  Which  Things 
have  indeed  a  Shew  of  PVifdom^  in  Will-worjhip^  and  HumU 
lity^  and  negle^iing  the  Body.  Nor  is  true  Humility  a; 
noify  Thing;  it  is  not  loud  and  boiilerous.  The  Scrip- 
ture reprefents  it  as  of  a  contrary  Nature.  Ah  ah.,  wheii 
he  had  a  vifible  Humility,  a  Refemblance  of  true  Hu- 
mility, went  foftly.,  i  Kings  xxi.  27.  A  Penitent,  in' 
the  Exercife  of  true  Humiliation,  is  reprcfented  as  ftill 
and  filent.  Lam.  iii.  28.  He  fitteth  alone.,  and  keepethi 
Silence,  becaufe  he  hath  home  it  upon  him.  And  Silencci 
is  mentioned  as  what  attends  Humility,  Prov.  xxx.  32. 
If  thou  haft  done  foolijhly,  in  lifting  up  thyfelf  or  if  thoui 
haft  thought  Evil^  lay  thy  Hand  upon  thy  Mouth, 

Thus  I  have  particularly  and  largely  fhcwn  the  Nature 
of  that  true  Humility  that  attends  holy  AfFedions,  as 
it  appears  in  its  Tendency  to  cauie  Perfons  to  think 
meanly  of  their  Attainments  in  Religion,  as  compared 
with  the  Attainments  of  others,  and  particularly,  of: 
their  Attainments  in  Humility:  And  have  llicwn  the 
contrary  Tendency  of  fpiritual  Pride,  to  difpofe  Perfons 
to  think  their  Attainments  in  thefe  Refpedts  to  be  great.: 

I  have  infilled  the  longer  on  this  Matter,  becaufe  II 
look  upon  it  a  Matter  of  great  Importance,  as  it  affordsi 
a  certain  Diftindtion  between  true  and  counterfeit  Humi- 
lity ;  and  alfo  as  this  Difpofition  of  Hypocrites  to  look 

on 


*  It  is  an  Obfervation  of  Mr.  Jont  in  his  excellent  Treatife  ofi 
the  Canon  of  the  New  Teftamcnt,  that  the  Evangelift  Mark,  who 
was  the  Companion  of  St.  Peter,  and  is  fuppofed  to  have  written  lii« 
Gofpel,  under  the  Diredion  of  that  Apoftle ;  when  he  mentions 
Peterh  Repentance  after  his  denying  his  Mafter,  he  don't  ufe  {nzH 
ftrong  Terms  to  fct  it  forth  as  the  other  Evangelifts,  He  only  afes 
thefe  Words,  When  he  thought  thereon  heivept,  Markxv.  72.  Wherea^ 
the  other  Evangelifts  fay  thus,  He  ivent  out  and^eptbitt&rlyy  Mjitth^ 
xxvi.  75.  Lukexxii,  62, 


Part  IIL  ef  gracious  AffeEiiom.  3 1 1 

on  themfelves  better  than  others,  is  what  God  has 
declared  to  be  very  hateful  to  him,  a  Smoke  in  his  Nofe^ 
and  a  Fire  "that  hurneth  all  the  Day^  Ifai.  Ixv.  5.  'Tis 
mentioned  as  an  Inftance  of  the  Pride  of  the  Inhabi- 
tants of  that  holy  City  (as  it  was  called)  Jerufakm^  that 
they  efteem'd  themfelves  far  better  than  the  People  of 
Sodom^  and  fo  looked  upon  them  worthy  to  be  over- 
looked and  difregarded  by  them;  Ezek.  xvi.  c,6.  For 
thy  Sifter  Sodom  was  not  mentioned  by  thy  Mouthy  in  the 
Bay  of  thy  Pride, 

Let  not  the  Reader  lightly  pafs  over  thefe  Things  in 
Application  to  himfelf.  If  you  once  have  taken  it  in, 
that  it  is  a  bad  Sign  for  a  Perfon  to  be  apt  to  think  him- 
felf a  better  Saint  than  others,  there  will  arife  a  blinding 
Prejudice  in  your  own  Favour ;  and  there  will  probably 
be  need  of  a  great  Stridnefs  of  Self-Examination,  in 
order  to  determine  whether  it  be  fo  with  you.  If  on 
the  Propofal  of  the  Queftion,  you  anfwer,  No^  it  feems 
to  me,  none  are  fo  bad  as  L  Don't  let  the  Matter  pafs 
off  fo;  but  examine  again,  whether  or  no  you  don't 
think  yourfclf  better  than  others  on  this  very  Account, 
becaufe  you  imagine  you  think  fo  meanly  of  your- 
felf.  Have  not  you  an  high  Opinion  of  this  Humility  ? 
And  if  you  anfwer  again,  No^  I  have  not  an  high  Opi- 
nion of  my  Humility :  It  feems  to  me  I  am  as  proud  as  the 
Devil:  Yet  examine  again,  whether  Self-conceit  don't 
rife  up  under  this  Cover;  whether  on  this  very  Account, 
that  you  think  yourfelf  as  proud  as  the  Devil,  you  don't 
think  yourfelf  to  be  very  humble. 

From  this  Oppofition  that  there  is  between  the  Nature 
of  a  true,  and  of  a  counterfeit  Humility,  as  to  the 
Efteem  that  the  Subjeds  of  them  have  of  themfelves, 
arifes  a  manifold  Contrariety  of  Temper  and  Behaviour. 

A  truly  humble  Perfon,  having  fuch  a  mean  Opinion 
of  his  Righteoufnefs  and  Holinefs,  is  poor  in  Spirit, 
For  a  Perfon  to  be  poor  in  Spirit,  is  to  be  in  his  own 
Senfe  and  Apprehehfion  poor,  as  to  what  is  in  him,  and 
to  be  of  an  anfwerable  Difpofition,  Therefore  a  truly- 
humble 


311  The  fiath  Sign  PartIIL 

humble  Perfon,  efpecially  one  eminently  humble,  natu- 
jally  behaves  himfclf  in  many  Refpedls  as  a  poor  Man. 
^he  Poor  ufeth  IntreatieSy  hut  the  Rich  anfwereth  roughly^ 
A  poor  Man  is  not  difpofed  to  quick  and  high  Refent- 
ment  when  he  is  among  the  Rich:  He  is  apt  to  yield  tO' 
others,  for  he  knows  others  are  above  him  •,  he  is  not 
ilifF  and  felf- willed;  he  is  patient  with  hard  Fare;  hcij 
expedls  no  other  than  to  be  defpifed,  and  takes  it  pati- 
ently; he  don't  take  it  heinouHy  that  ht  is  overlooked, 
and  but  little  regarded ;  he  is  prepared  to  be  in  lowi 
Place;  he  readily  honours  his  Superiors;  he  takeai 
Reproofs  quietly;  he  readily  honours  others  as  above: 
him;  he  eafily  yields  to  be  taught,  and  don't  claim' 
much  to  his  Underflanding  and  Judgment;  he  is  noti 
over  nice  or  humourfome,  and  has  his  Spirit  fubduedi 
to  hard  Things;  he  is  not  afTuming,  nor  apt  to  take: 
much  upon  him,  but  'tis  natural  for  him  to  be  fubjedti 
to  others.  Thus  it  is  with  the  humble  Chriftian.  Hu- 
mility is  (as  the  great  Maftricht  exprefles  it)  a  Kind  of\ 
holy  Fuftllanimity. 

A  Man  that  is  very  poor  is  a  Beggar;  fo  is  he  that  is: 
poor  in  Spirit.  This  is  a  great  Difference  between  thofo 
Affe6lions  that  are  gracious,  and  thofe  that  are  falfe: 
Under  the  former,  the  Perfon  continues  flill  apoori 
Beggar  at  God's  Gates,  exceeding  empty  and  needy; 
but  the  latter  make  Men  appear  to  themfelves  rich^ 
and  encrcafed  with  Goods,  and  not  very  neceflitous; 
they  have  a  great  Stock  in  their  own  Imagination  for 
their  Subfiftance.* 

A 


*  **  This  Spirit  ever  keeps  a  Man  poor  and  vile  in  his  own  Eyes, 
**  and  empty.— When  the  Man  hath  got  fome  Knowledge,  and  can 
**  difcourfe  pretty  well,  and  hath  fome  Taftcs  of  the  heavenly  Gift, 
«*  fome  fweet  Illapfes  of  Grace,  and  fo  his  Confcience  is  pretty  well 
«*  quieted:  And  if  he  hath  got  fome  Anfwer  to  his  Prayers,  and 
«*  hath  fweet  AfTeftions,  he  grows  full :  And  having  Eafe  to  his/ 
**  Confcience,  cafls  off  Scnfc,  and  daily  groaning  under  Sin.  And 
"  hence  the  Spirit  of  Prayer  dies:  He  lofes  his  Efteem  of  God's 
•♦Ordinances;  feels  not  fiich  Need  of  them;  or  gets  no  Good, 
<*  feels  no  Lif«  or  Power  by  thwn.— This  is  the  woful  Condition  of 

"  fome : 


Part  III.  of  gracious  Affe5liom.  3 1 3 

A  poor  Man  is  niodcft  in  his  Speech  and  Behaviour; 
fo,  and  much  more,  and  more  certainly  and  univerfally, 
is  one  that  is  poor  in  Spirit;  he  is  humble  and  modell 
in  his  Behaviour  amongfl  Men.  'Tis  in  vain  for  any 
to  pretend  that  they  are  humble,  and  as  little  Children 
before  God,  when  they  are  haughty,  alTuming  and 
impudent  in  their  Behaviour  amongft  Men.  The 
Apoftle  informs  us,  that  the  Defign  of  the  Gofpel  is  to 
cut  off  all  Glorying,  not  only  before  God,  but  alfo 
before  Men,  Rom.  iv.  i,  2.  Some  pretend  to  greac 
Humiliation,  that  are  very  haughty,  audacious  and 
aflliming  in  their  external  Appearance  and  Behaviour: 
But  they  ought  to  confiderthofe  Scriptures,  Pfal.  cxxxi* 
I.  Lord  7ny  Heart  is  not  haughty y  nor  my  Eyes  lofty -j 
neither  do  lexercife  my f elf  in  great  Matters^  or  in  Things 
too  high  for  me^  Prov  vi.  16,  17.  Thefe  Jix  Things 
doth  the  Lord  hate^  yea^  feven  are  an  Abomination  unto 
him;  a  proud  Look^  &c. — Chap.  xxi.  4.  An  high  Look, 
and  a  proud  Heart,  are  Sin.  Pfal.  xviii.  27.  Thou  wilt 
hring  down  high  Looks.  And  Plalm  ci.  5.  Him  that 
hath  an  high  Look,  and  a  proud  Heart,  will  I  net  fuffer, 
I  Cor.  xiii.  4.  Charity  vaunteth  not  itfelf\  doth  not  behave 
itfelf  unfeemly.  There  is  a  certain  amiable  Modefly 
and  Fear  that  belongs  to  a  chriftian  Behaviour  among 
Men,  arifmg  from  Humility,  that  the  Scripture  often 
fpeaks  of;  1  Pet.  iii.  1 6.     Be  ready  to  give  an  Anfwer  to 

every 

"  fome  :  But  yet  they  know  it  not.  But  now  he  that  is  filled  with 
"  the  Spirit,  the  Lord  empties  him:  And  tlie  more,  the  longer  he 
*Mives.  So  that  tho' others  think  he  needs  not  much  Grace;  yet 
*'  he  accounts  himfelf  the  poorefl."  Shepardh  Parable  of  the  ten 
Virgins,  Part  II.  P.  132. 

"  After  all  Fillings,  be  ever  empty,  hungry  and  feeling  Need, 
**  and  praying  for  more."     Ibid.  P.  151. 

«*  Truly  Brethren,  when  I  fee  the  Curfe  of  God  upon  many 
**  Chritiians,  that  are  now  grown  full  of  their  Parts,  Gifts,  Peace, 
**  Comforts,  Abilities,  Duties,  I  Hand  adoring  the  Riches  of  the 
**  Lord's  Mercy,  to  a  little  Handful  of  poor  Believers ;  not  only  in 
"  making  them  empty,  but  in  keeping  them  fo  all  their  Days." 
Shepard's  Sound  Believer,  the  late  Edition  in  Bojlony  P.  158,  159. 

X 


314  The  fixth  Sign  Part  III. 

every  Man  that  cjksth  you^- — with  Meeknefs  and  Fear. 
Rom.  xiii.  7.  Fear^  to  whom  Fear.  2  Cor.  vii.  15. 
Whilft  he  remembreth  the  Obedience  of  you  ail,  how  with 
Fear  and 'Trembling  ye  received  him.  Ephef.  vi.  5.  Ser- 
vants be  obedient  to  them  which  are  your  Majlers  according 
to  the  Flejh,  with  Fear  and  Trembling.  1  Pet.  ii.  18. 
Servants  be  jubjeEl  to  your  Majlers.^  with  all  Fear,  i  Pet. 
iii.  2.  V/hile  they  behold  your  chafle  Converfation,  coupled, 
with  Fear,  i  Tim.  ii.  9.  ThatJVomen  adorn  themfelves 
in  modefi  Apparel,  with  Shame-facednefs  and  Sobriety.  In 
this  Refped  a  Chriflian  is  like  a  little  Child;  a  little 
Child  is  modeft  before  Men,  and  his  Heart  is  apt  to  be 
poiTefied  with  Fear  and  Awe  amongft  them. 

The  fame  Spirit  will  difpofe  a  Chriftan  to  honour  all; 
Men.      I  Pet.  ii.    17.    Honour  all  Men,      A  humble 
Chriftian  is  not  only  difpofed  to  honour  the  Saints  in 
his  Behaviour  •,  but  others  alfo,  in  all  thofe  Ways  that 
don't  imply  a  vifible  Approbation  of  their  Sins.     Thus 
Abraham,  the  great  Pattern  of  Believers,  honoured  the- 
Children  of //^//??.     Gen.  xxiii.  11,   12.  Abraham  flood 
upy  and  bowed  himfelf  to  the  People  of  the  Land.     This 
•was   a  remarkable    Inftance  of  a  humble  Behaviour 
towards  them  that  were  out  of  Chriil,  and  that  Abraham 
knew  to  be  accurfed;  and  therefore  would  by  no  Means^^ 
fuffer  his  Servant  to  take  a  Wife  to  his  Son,  from  among 
them;  and  Efau's  Wives,  being  of  thcfe  Children  of 
Heth,  were  a  Grief  of  Mind  to  Ifaac  and  Rebecca.     So 
P<^?// honoured  Feflus,  Ads  xxvi.  25.  J  am  not  mad.^ 
moft  noble  Feftus.     Not   only  will  Chriftian  Humility, 
difpofe  Perfons  to  honour  thofe  wicked  Men  that  are 
out  of  the  vifible  Church,  but  alfo  falfs  Brethren  and 
Perfecutors,     As  Jacob,  when  he  was  in  an  excellent^ 
Frame,  having  juft  been  wrcftling  all  Night  with  God, 
and  received  the  Blefling,  honom^d  Efau,  his  falfe  and 
perfecuting  Brother ;  Gen.  xxxiii.  14,  15.  ^^coh  bowed 
himfelf  to  the  Ground  feven  Times,  until  he  came  7iear  his 
Brother  Efau.     So  he  called  him  Lord\  and  commanded  ■. 
ail  his  Family  to  honour  him  in  like  Manner. 

Thus 


Part  III.  of  gracious  AffeBionu  315 

Thus  I  have  endeavoured  to  defcribe  the  Heart  and 
Behaviour  of  one  that  is  governed  by  a  truly  gracious 
Humility,  as  exadly  agreeable  to  the  Scriptures,  as  I 
am  able. 

Now  it  is  out  of  fuch  a  Heart  as  this,  that  all  truly 
holy  Affections  do  flow.  Chriftian  Affedions  are  like 
Mary\  precious  Ointment,  that  fhe  poured  on  Chrift's 
Head,  that  filled  the  whole  Houfe  with  a  fweet  Odour. 
^hat  was  poured  out  of  an  Alahafter-Box-,  fo  gracious 
Affedlions  flow  out  to  Chrift  out  of  a  pure  Heart, 
That  was  poured  out  of  a  broken  Box;  'till  the  Box  was 
broken  the  Ointment  could  not  flow,  nor  diffufe  its 
Odour:  So  gracious  Affe6tions  flow  out  of  a  broken 
Heart.  Gracious  Affedlions  are  alfo  likethofe  of  Mary 
Magdelene  (Luke  vii.  at  the  latter  End)  who  alfo  pours 
precious  Ointment  on  Chrift,  out  of  an  Alabafter  broken 
Box,  anointing  therewith  the  Feet  of  Jelus,  when  fhe 
had  walh'd  them  with  her  Tears,  and  wiped  them  with 
the  Hair  of  her  Head.  All  gracious  Affedlions,  that 
are  a  fweet  Odour  to  Chrift,  and  that  fill  the  Soul  of  a 
Chriftian  with  an  heavenly  Sweetnefs  and  Fragrancy, 
are  broken-hearted  Affe6lions.  A  truly  Chriftian  Love, 
either  to  God  or  Men,  is  a  humble  broken-hearted  Love. 
The  Defires  of  the  Saints,  however  earneft,  are  humble 
Defires:  Their  Hope  is  an  humble  Hope;  and  their 
Joy,  even  when  it  is  unfpeakable^  and  full  of  Glory ^  is  a 
humble,  broken-hearted  Joy,  and  leaves  the  Chriftian 
more  poor  in  Spirit,  and  more  like  a  little  Child,  and 
jmore  difpofed  to  an  univerfal  Lowlinefs  of  Behaviour. 

VII.  Another  Thing,  wherein  gracious  Affedions 
are  diftinguiftied  from  others,  is,  that  they  are  attended 
mith  a  Change  of  Nature. 

All  gracious  Affedlions  do  arife  from  a  fpiritual  Un- 
derftanding,  in  vvhich  the  Soul  has  the  Excellency  and 
Glory  of  divine  Things  difcovered  to  it,  as  was  fhewn 
before.  But  all  fpiritual  Difcoveries  are  transforming; 
and  not  only  make  an  Alteration  of  the  prefent  Exer- 

X  2  cife 


316  7i)e  fcventh  Sign  Part  IIL 

cife,  Senfation  and  Frame  of  the  SouU  but  fuch  Power 
and  Efficacy  have  they,  that  they  make  an  Alteration 
in  the  very  Nature  of  the  Soul;  2  Cor.  iii.  18.  But  we: 
all,  with  open  Face,  beholding  as  in  a  Glafs,  the  Glory  of 
the  Lord,  are  changed  into  the  fame  Image,  from  Glory  to 
Glory,  even  as  by  the  Spirit  of  the  Lord.  Such  Power' 
as  this  is  properly  divine  Power,  and  is  peculiar  to  the 
Spirit  of  the  Lord :  Other  Power  may  make  a  great 
Alteration  in  Men's  prefent  Frames  and  Feelings  j  but 
'tis  the  Power  of  a  Creator  only  that  can  change  the 
Nature,  or  give  anewNaturCo  And  no  Difcoverics  or 
Illuminations,  but  thofc  that  are  divine  and  fupernatural,. 
will  have  this  fupernatural  Effed:.  But  this  Effe6l  all 
thofe  Difcoveries  have,  that  are  truly  divine.  The  Soul 
is  deeply  affedled  by  thefe  Difcoveries,  and  fo  afFeded 
as  to  be  transformed. 

Thus  it  is  with  thofe  Affedlions  that  the  Soul  is  the 
Subjed:  of  in  its  Converfion.  The  Scripture  Reprefen- 
tations  of  Converfion  do  ftrongly  imply  and  fignify  a 
Change  of  Nature :  fuch  as  being  born  again  \  becoming 
new  Creatures-,  rifing  from  the  Dead-,  being  renewed  in 
the  Spirit  of  the  Mind-,  dying  to  Sin  and,  and  living  to 
Righteoufnefs',  putting  off  the  old  Man,  and  putting  on 
the  new  Man  •,  a  being  ingrafted  into  a  new  Stock ;  a  having 
a  divine  Seed  implanted  in  the  Heart  \  a  being  r/iade  Tar  ta- 
kers of  the  divine  Nature,  &c. 

Therefore  if  there  be  no  great  and  remarkable,  abi- 
ding Change  in  Perfons,  that  think  they  have  experi- 
enced a  Work  of  Converfion,  vain  are  all  their  Imagi- 
nations and  Pretences,  however  they  have  been  affe6ted.* 
Converfion  (if  we  may  give  any  Credit  to  the  Scripture) 
is  a  great  and  universal  Change  of  the  Man,  turning, 
him  from  Sin  to  God.     A  Man  may  be  reftraincd  from 

Sin 


*  "I  would  not  judge  of  the  whole  Soul's  coming  to  Chrill,  fa 
**  much  «by  fudden  Pangs,  as  by  an  inward  Bent.  For  the  whole 
*•  Soul,  in  afFedionate  ExprefTions  and  Adions,  may  be  carried  to- 
"  Chrift;  but  being,  without  this  Bent,  and  Change  of  AfFe^ions. 
**  is  unfQund.'*     Shep<ird\  Farable,  Part  I.  P.  203.  ; 


Part  III.  cf  gracious  Jiffedliom,  317 

Sin,  before  he  is  converted ;  but  when  he  is  convertec^, 
he  is  not  only  rcftrained  from  Sin,  his  very  Heart  and 
Nature  is  turned  from  it,  unto  Holinefs :  So  that  thence- 
forward he  becomes  a  holy  Perfon,  and  an  Enemy  to 
Sin.  If  therefore,  after  a  Perfon's  high  AfFedions,  at 
his  fuppofed  firft  Convcrfion,  it  comes  to  that  in  a  little 
Time,  that  there  is  no  very  fenfible,  or  remarkable 
Alteration  in  him,  as  to  thofe  bad  Qualities,  and  evil 
Plabits,  which  before  were  vifible  in  him,  and  he  is  ordi- 
narily under  the  Prevalence  of  the  fame  Kind  of  Dif- 
pofitions  that  he  ufed  to  be,  and  the  fame  Things  feem 
to  belong  to  his  Character,  he  appears  as  felfifh,  carnal, 
as  ftupid,  and  perverfe,  as  unchrillian,  and  unfavoury 
as  ever;  it  is  greater  Evidence  againft  him,  than  the 
brightefl  Story  of  Experiences  that  ever  was  told,  is  for 
him.  For  in  Chrift  Jefus  neither  Circumcifion,  nor 
Uncircumcifion,  neither  high  Profefllon,  nor  lov/  Pro- 
feflion,  neither  a  fair  Stary,  nor  a  broken  one,  avails 
any  Thing;  but  a  new  Creature. 

If  there  be  a  very  great  Alteration  vifible  in  a  Ferfon 
for  a  while;  if  it  be  not  abiding,  but  he  afterwards 
returns,  in  ailated  Manner  to  be  much  as  he  ufed  to 
be-,  it  appears  to  be  no  Change  of  Nature.  For  Nature 
is  an  abiding  Thing.  A  Swine  that  is  of -a  filthy  Nature 
may  be  wafh*d;  but  the  fwinifh  Nature  remains.  And 
a  Dove  that  is  of  a  cleanly  Nature  may  be  denied,  but 
its  cleanly  Nature  remains.* 

Indeed  Allowances  muft  be  made  for  the  natural 
Temper:  Converfion  don't  entirely  root  out  the  natural 
Temper:  Thole  Sins  which  a  Man  by  his  natural  Con- 
ilitution  was  moil  inclined  to  before  his  Converfion,  he 

may 

*  "  'Tis  with  the  Soul,  as  with  Water;  all  the  Cold  may  begone, 
^'  but  the  native  Principle  of  Cold  remains  ilill.  You  may  remove 
"  the  burning  of  Lufts,  not  the  Blacknefs  of  Nature.  Where  the 
*'  Power  of  Sin  lies,  Change  of  Confcience  from  Security  to  Terror, 
•*'  Change  of  Life  from  Prophanenefs  to  Civility,  and  Fafhions  of 
^*  the  World,  to  efcape  the  Pollutions  thereof.  Change  of  Lulls,  nay 
"  quenching  them  for  a  Time:  But  the  Nature  is  never  changed,  ia 
''  the  bcii  Hypocrite  that  ever  was."  She^ar4'%  Parable,  Fart  h 
P.  194. 


3 1 8  The  feventh  Sign  Part  III. 

may  be  mofl  apt  to  fall  into  ftill.     But  yet  Converfion 
will  make  a  great  Alteration  even  with  Refped  to  thefe 
Sins.     The'  Grace,  while  imperfe(5l,  don't  root  out  an 
evil  natural  Temper;  yet  it  is  of  great  Power  and  Effi- 
cacy with  Refpedl  to  it,  to  correal  it.     The  Change  that 
is  wrought  in  Converfion,  is  an  univerfal  Change :  Grace 
changes  a  Man  with  Rcfpe^l  to  whatever  is  finful  in 
him :  The  old  Man  is  put  off  and  the  new  Man  put  on : 
He  is  fandlified  throughout:  And  the  Man  becomes  a 
new  Creature;   old  Things   are  pafs'd  away,  and  all 
things  are  become  new :  All  Sin  is  mortified :  Confti- 
tution   Sins,  as  well  as  others.     If  a  Man  before  his 
Converfion,  was  by  his  natural  Conftitution,  efpecially 
inclined  to  Lafcivioufnefs,  or  Drunkenncfs,  or  Malici- 
oufnefs;  converting  Grace  will  make  a  great  Alteration 
in  him,  with  refpedt  to  thefc  evil  Difpofitions;  fo  that 
however  he  may  be  ftill  moft:  in  Danger  of  thefe  Sins, 
yet  they  fliall  no  longer  Jiave  Dominion  over  him;  nor 
wdll  they  any  more  be  properly  his  Chara6ter.     Yea, 
true  Repentance  does  in  fome  Refpeds,  efpecially  turn 
a  Man  againft  his  own  Iniquity;  /^^/ wherein   he  has 
been  moft  Guilty,  and  has  chiefly  difhonoured  God.  He 
that  forfakes  other  Sins,  but  faves  his  leading  Sin,  the. 
Iniquity  he   is  chiefly  inclined  to;  is  like  Saul^  when 
fent  againft  God's  Enemies  the  Amalekites^  with  a  ftrid: 
Charge  to  fave  none  of  them  alive,  but  utterly  to  deftroy 
them,  fmall  and  great;  who  utterly  deftroy'd  inferior 
People,  but  faved  the   King,    the  chief  of  them  all, 
alive. 

Som.e  foolifhly  make  it  an  Argument  in  Favour  of 
their  Difcoveries  and  Affecftions,  that  when  they  are 
gone,  they  are  left  wholly  without  any  Life  or  Senfe, 
or  any  Thing  beyond  what  they  had  before.  They 
think  it  an  Evidence  that  what  they  experienced  was 
wholly  of  God,  and  not  of  themfelves ;  becaufe  (fay 
they)  when  God  is  departed,  all  is  gone;  they  can  fee 
and  feel  nothing,  and  are  no  better  than  they  ufcd  to  ; 
be*    ■ 

'Tis 


Part  III.  of  gmctous  JffeBions,  319 

'Tis  very  true  that  all  Grace  and  Goodnefs   in  the 
Hearts  of  the  Saints  is  entirely  from  God;  and  they  are 
vJuniverfally  and   immediately  dependant  on  him  for  it. 
But  yet  thefe  Perfons  are  miftaken,  as  to  the  Manner  of 
God's  communicating  himfelf  and   his   holy  Spirit,  in 
imparting  faving  Grace  to  the  Soul.     He  gives  his  Spirit 
to  be  united  ro  the  Faculties  of  the  Soul,  and  to  dwell 
there  after  the  Manner  of  a  Principle  of  Nature;  fo 
that  the  Soul,  in  being  endued  with  Grace,  is  endued 
with  anew  Nature:  But  Nature  is  an  abiding  Thing. 
All  the  Exerciles  of  Grace  are  entirely   from   Chriit: 
But  thx)fe  Exercifes  are  not  from  Chrift,  as  fomething 
that  is  alive,  moves  and  flirs  fomething  that  is  without 
Life,  and  yet  remains  without  Life;    but  as  having 
Life  communicated  to  it;  fo  as  through  Chrifl's  Power, 
to  have  inherent  in  itfelf,  a  vital  Nature.     In  the  Soul 
where  Chrift  favingly  isy  there  he  lives*     He  don't  only 
live  without  it,  fo  as  violently  to  a6luate  it;  but  he  lives 
in  it;  fo  that  that  alfo  is  alive.     Grace  in  the  Soul  is  as 
much  from  Chrift,  as  the  Light  in  a  Glafs,  held  out  in 
the  Sun-beam.s,  is  from  the  Sun.     But  this  reprefents 
the  Manner  of  the  Communication  of  Grace  to   the 
Soul,  but  in  Part;  becaufe  the  Glafs  remains  as  it  was, 
the  Nature  of  it  not  being  at  all  chang'd,  it  is  as  much 
without  any   Lightfomnels  in  its  Nature  as  ever.     But 
the  Soul  of  a  Saint  receives  Light  from  the  Sun  of 
Righteoufnefs,  in   fuch  a  Manner,  that  its   Nature  is 
changed,  and  it  becomes   properly  a  luminous  Thing: 
Not  only  does  the  Sun  fhine  in  the  Saints,  but  they  alfo 
become  little   Suns,  partaking  of  the   Nature  of  the 
Fountain  of  their  Light.     In  this  Refped:,  the  Manner 
of  their  Derivation  of  Light,  is  like  that  of  the  Lamps 
in  the  Tabernacle,  rather  than  that  of  a  receding  Glafs ; 
which  tho'  they  were  lit  up  by  Fire  from  Heaven,  yet 
thereby  became,  themfelves  burning   fhining  Things. 
The  Saints  don't  only  drink   of  the   Water  of  Liie^ 
that  flows  from  the  original  Fountain ;  but  this  Water 
becomes  a  Fountain  of  Water  in  them,  fpringing  up 

there  " 


320  The  feve?2th  Sign  Part  III. 

there,  and  flowing  out  of  them  •,  Johnvv,  14.  and  Chap, 
vii.  38,  39.  Grace  is  compared  to  a  Seed  implanted, 
that  not  only  is  in  the  Ground,  but  has  hold  of  it,  has 
Root  there,  and  grows  there,  and  is  an  abiding  Principle 
of  Life  and  Nature  there. 

As  it  is  with  fpiritual  Difcovenes  and  Affections  given 
at  firft  Converfion,  fo  it  is  in  all  Illuminations  and  Af- 
fedlions  of  that  Kind,  that  Perfons  are  the  Subjects  of 
afterwards-,  they  are  all  transforming.  There  is  a  like 
divine  Power  and  Energy  in  them,  as  in  the  firft  Difco- 
verics :  And  they  ftill  reach  the  Bottom  of  the  Heart, 
and  affe61:  and  alter  the  very  Nature  of  the  Soul,  in 
Proportion  to  the  Degree  in  which  they  are  given.  And 
a  Transformation  of  Nature  is  continued  and  carried  on 
by  them,  to  the  End  of  Life  •,  'till  it  is  brought  to  Per- 
fc6lion  in  Glory.  Hence  the  Progrefs  of  the  Work  of 
Grace  in  the  Hearts  of  the  Saints,  is  reprefented  in 
Scripture,  as  a  continued  Converfion  and  Ronovationof 
Nature.  So  the  Apoftle  exhorts  thofc  that  were  at 
Rome^  beloved  of  God,  called  to  be  Saints^  and  that  were 
the  Subjects  of  God's  redeeming  MerciiS,  to  be  tranf- 
formed  by  the  renewing  of  their  Mind-,  Rorn  xii.  i,  2,, 
1  befeech  you  therefore  by  the  Mercies  of  God,  that  ye  pre- 
fent  your  Bodies,  a  living  Sacrifice-,— -and  be  not  conformed] 
to  this  World',  but  be  ye  transformed,  by  the  renewing  of, 
your  Mind,  Compared  with  Chap.  i.  7.  So  the  Apo- 
ftle writing  to  the  Saints  and  Faithful  in  Chrift  JefuSy 
that  were  at  Ephefus,  (Eph.  i.  i.)  and  thofe  who  were^ 
once  dead  in  'Trefpaffes  and  Sins,  but  were  now  quickenedy 
and  raifed  up,  and  made  to  fit  together  in  heavenly  Places, 
in  Chrift,  and  created  in  Chrift  Jefus  unto  good  WorkSy 
that  were  once  far  eff,  but  were  now  made  nigh  by  the 
Blood  of  Chrift  \  and  that  were  no  more  Strangers  and 
Foreigners,  but  Fellow-Citizens  jjith  the  Saints,  and  of 
the  Houfhold  of  God,  and  that  were  built  together  for  an 
Habitation  of  God  through  the  Spirit;  I  fay,  the  Apoftle 
writing  to  thefe,  tells  them,  that  he  ceafed  not  to  pray 
for  them,  that  God  would  give  them  the  Spirit  of  Wifdofn 

and 


Part  III.  of  gracious  Af-€5llons.  321 

and  Revelation.,  in  the  Knowledge  of  Chrifi ;  the  Eyes  of 
their  Underjlanding  being  enlightened^  that  they  might  know 
or  Experience,  what  was  the  exceeding  Greatnefs  of  God's. 
Power  towards  them  that  believe ;  according  to  the  Work- 
ing of  his  mighty  Power^  which  he  wrought  in  Ch7'ifty 
when  he  raifed  him  fropi  the  Dead^  and  Jet  him  at  his 
own  Right  Hand  in  the  heavenly  Places^  Eph.  i.  16,  to 
the  End.  In  this  the  Apoftle  has  Refped  to  the  glori- 
ous Power  and  Work  of  God  in  converting  and  renew- 
ing the  Soul :  As  is  moft  plain  by  the  Sequel.  So  the 
Apoftle  exhorts  the  fame  Perfons  to  put  off  the  old  Many 
which  is  corrupt  according  to  the  deceitful  Lufts\,  and  he 
renewed  in  the  Spirit  of  their  Minds  \  and  put  on  the  new 
Man,  which  after  God,  is  created  in  PJghtecufnefsy  and 
true  Holinefsy  Eph.  iv.  22,  23,  24. 

There  is  a  Sort  of  high  Affe6lions  that  fome  have 
from  Time  to  Time,  that  leave  them  without  any 
Manner  of  Appearance  of  an  abiding  Efiecl-.  They 
go  off  fuddenly ;  fo  that  from  the  very  Height  of  their 
Emotion,  and  feeming  Rapture,  they  pafs  at  once  to  be 
quite  dead,  and  void  of  all  Senfe  and  Adlivity.  It 
furely  is  not  wont  to  be  thus  with  high  gracious  AfTefti- 
ons  ;*  they  leave  a  fv/eet  Savour  and  Relifh  of  divine 
Things  on  the  Heart,  and  a  llronger  Bent  of  Soul 
towards  God  and  Holinefs.  As  Mofes\  Face  not  only 
fhone  while  he  v/as  in  the  Mount,  extraordinarily  con- 
verfmg  with  God;  but  it  continued  to  fhine  after  he 
came  down  from  the  Mount.  When  Men  have  been 
converfmg  with  Chrift  in  an  extraordinary  Manner, 
there  is  a  fenfible  Efiedl:  of  it  remains  upon  them ;  there 
is  fomething  remarkable  in  their  Difpofition  and  Frame, 
which  if  wc  take  Knowledge  of,  and  trace  to  its  Caufe, 
we  fhall  find  it  is  becaufe  they  have  been  with  Jefus  \ 
A5fsiY»  13. 

VIII. 


*  "  Do  you  think  the  Holy  Ghoil  comes  on  a  Man,  as  on  Balaat?:^ 
"  by  immediate  afting,  and  then  leaves  him;  and  then  he  has 
."nothing?"     ^/^^/«r^'s  Parable,  Part  I.  P.  126. 


322  The  eighth  Sign  Part  III. 

VIII.  Truly  gracious  Affedlions  differ  from  thofe 
Affedlions  that  are  falle  and  delufive,  in  that  they  tend 
/<?,  and  are  attended  with  the  Lamb-like,  Dove-like 
Spirit  and  Temper  of  Jefus  Chrift;  or  in  other  Words, 
they  naturally  beget  and  promote  fuch  a  Spirit  of  Love, 
Meeknels,  Quietnefs,  Forgivenefs  and  Mercy,  as  ap- 
peared in  Chriil. 

The  Evidence  of  this  in  the  Scripture,  is  very  abun- 
dant. If  we  judge  of  the  Nature  of  Chriftianity,  and 
the  proper  Spirit  of  the  Gofpel,  by  the  Word  of  God, 
this  Spirit  is  what  may  by  way  of  Eminency  be  called 
the  chriftian  Spirit-^  and  may  be  looked  upon  as  the 
true,  and  diftinguilhing  Difpofition  of  the  Hearts  of 
Chriflians,  as  Chriftians.  When  fome  of  the  Diiciples 
of  Chriil  faid  fomething,  through  Inconfideration  and 
infirmity,  that  was  not  agreeable  to  fuch  a  Spirit,, 
Chriil  told  them  that  '  they  know  not  what  Mannen 
of  Spirit  they  were  of,'  Luke  ix.  ^^^  implying  that  this 
Spirit  that  1  am  fpeaking  of,  is  the  proper  Spirit  of  his' 
Kcligion  and  Kingdom.  All  that  are  truly  Godly,  and 
real  Difcipies  of  Chriil,  have  this  Spirit  in  them;  and 
jiot  only  ib,  but  they  ^r<?  of  this  Spirit-,  it  is  the  Spiriti 
by  v/hich  they  are  fo  pofielTed  and  governed,  that  it  is' 
their  true  and  proper  Chara6ter.  This  is  evident  by 
what  the  wife  Man  fays,  Prov.  xvii.  27,  (having  Re- 
i\it€t  plainly  to  fuch  a  Spirit  as  this)  '  A  Man  of  Under- 
ilandingis  of  an  excellent  Spirit;'  and  by  the  particular 
Deicription  Chriil  gives  of  the  Qualities  and  Temper 
of  fuch  as  are  truly  BieiTed,  that  iball  obtain  Mercy, 
and  are  God's  Children  and  Fleirs,  Matth.  v.  '  BieiTed 
are  the  Meek :  For  tihey  fhall  inherit  the  Earth.  Blef- 
fed  are  the  Merciful:  For  they  fhall  obtain  Mercy. 
Blefied  are  the  Peace-makers:  For  they  fhall  be  called 
the  Children  of  God.'  And  that  this  Spirit  is  the 
ipeciai  Charader  of  the  Ele6l  of  God,  is  manifeil  by 
Col  iii.  12,  13.  'Put  on  therefore,  as  the  Eled  of 
God,  holy  and  beloved,  Bowels  of  Mercies,  Kindnefs, 
Humblenefs  of  Mind,  Meekncfs,  Long-fuffering;  for- 
bearing 


Part  III.  of  gractcm  JffeSfions,  223 

bearing  one  another,  and  forgiving  one  another.'     And 
the  Apoftle  fpeaking  of  that  Temper  and  Dilpofition 
which  he  fpeaks  of  as  the  moft  excellent  and   clTential 
Thing  in  Chrillianity,  and  that  without  which  none  are 
true  Chrifiians,  and  the  moft  glorious   ProfciTion    and 
Gifts  are  nothing  (calling  this    Spirit   by  the  Name  of 
Charity)  hedefcribes  it  thus;  (8  C^r.  xiii.  4,  5.)  '  Cha- 
rity fuifereth  long  and   is  kind:  Charity  envieth   not: 
Charity  vaunteth  not  itfelf,  is  not  puffed  up;  doth  not 
.behave  itfelf  unfeem.ly;  feeketh   not  her  own;  is  net 
eafily  provoked;  thinketh  no  Evil.'     And    the  fame 
P  Apofilc,  Gal  V.  defignedly  declaring  the  diftinguilliino- 
'  Marks  and  Fruits  of  true  chriftian  Grace,  chiefly  infifls 
on  the   Things   that  appertain  to  fuch  a  Temper  and 
i  Spirit  as  I  am  fpeaking  of,  Verfe  22,   23.  '  The  Fruit 
'  of  tht   Spirit  is  Love, .  Joy,    Peace,    Long-fufferine, 
:  Gentlenefs,  Goodnefs,  Faith,  Mceknefs,  Temperance.* 
!  And   fo  does   the    Apoftle  James^  in   defcrib  no-  true 
I  Grace,  or  that  JVifdcm  that  is  frcm  above ^  with   that 
i  declared   defign,  that  others  who    are    of    a    contrary 
I  Spirit  may  not  deceive  themfelves,  and  lie  againft  the 
'  Truth,  in  profcfting  to  be  ChriPdans,  when  they    are 
.not,  Jam.\\.    14, — 17.     '  If  ye    have   bitter    Envying 
I  and  Strife  in  your  Hearts,  glory  not,  and  lie  not,  againii 
I  the  Truth:  This  Wifdom  defcendeth  not  from  above; 
'  but  is  earthly,  fenfual,  devilifti.     For  v/here   Enwin^T 
and  Strife  is,  there  is   Confufion  and  e/cry  evil  Work. 
■'  But  the  Wifdom.  that  is  from  above,  is  firft  pure,  then 
peaceable,  gentle,  eafy  to  be  intreated,  full   of  N'iercy 
and  good  Fruits.' 

Every  Thing  that  appertains  to  Holinefs  of  Heart, 
does  indeed  belong  to  the  Nature  of  true  Chriftianitv, 
and  the  Charadler  of  Chriftians;  but  a  S^:irit  of  Holi- 
nefs appearing  in  fome  particular  Graces,  may  more  efpc- 
cially  be  called  the  Chriftian  Spirit  or  Temper.  There 
are  fome  amiable  Qualities  and  Vertues,  that  no  more 
efpecialiy  agree  with  the  Nature  of  the  Gofpel  Conftin]- 
tion,  and  Chriftian  Profeffion;  becaufe  there  is   a  iJH-c^al 

Asreeablciicrs 


324  7he  eighth  Sign  Part  IIL 

Agreeablenefs  in  them,  with  thofe  divine  Attributes 
which  God  has  more  remarkably  manifefted  and  glori- 
fied in  the  Work  of  Redemption  by  Jefus  Chrift,  that 
is  the  grand  Subjedl  of  the  Chriftian  Revelation;  and 
alfo  afpecial  Agreeablenefs  with  thofe  Vertues  that  were 
fo  wonderfully  exercifed  by  Jefus  Chrift  towards  us  in 
that  Affair,  and  the  bleffed  Example  he  hath  therein  fet 
us ;  and  likewife  becaufe  they  are  peculiarly  agreeabk' 
to  the  fpecial  Drift  and  Defign  of  the  Work  of  Redemp- 
tion, and  the  Benefit  we  thereby  receive,  and  the  Rela- 
tion that  it  brings  us  into,  to  God  and  one  another. 
And  thefe  Vertues  are  fuch  as  Humility,  Meeknefs. 
Love,  Forgivenefs,  and  Mercy.  Thefe  Things  there-^ 
fore  efpecially  belong  to  the  Charadler  of  Chriftians. 
as  fuch. 

Thefe  Things  are  fpoken  of  as  what  are  efpeciallj 
the  Charader  of  Jefus  Chriil  himfelf,  the  great  Heac 
of  tlie  Chriftian  Church.  They  are  fo  fpoken  of  ir 
the  Prophecies  of  the  Old  Teftament;  as  in  that  citec 
Matih.  xxi.  5.  '  Tell  ye  the  Daughter  of  Sion,  beholc' 
thy  King  Cometh  unto  thee,  meek,  and  fitting  upon  ar 
Afs,  and  a  Colt  the  Foal  of  an  Afs.'  So  Chrift  himfel 
fpeaks  of  them,  Matth.xx.  29.  '  Learn  of  me;  for 
am  meek  and  lowly  in  Heart.*  The  fame  appears  h 
the  Name  by  which  Chrift  is  fo  often  called  in  Scripture! 
viz,  THE  LAMB.  And  as  thefe  Things  are  efpeci- 
ally  the  Character  of  Chrift;  fo  they  are  alfo  efpecialb 
the  Charader  of  Chriftians.  Chriftians  are  Chriftlikei 
None  deferve  the  Name  of  Chriftians  that  are  not  foj 
in  their  prevailing  Chara6ler.  '  The  new  Man  is  rc; 
ncwed,  after  the  Image  of  him  that  creates  him,  Col! 
iii.  10.'  All  true  Chriftians  *  behold  as  in  a  Glafs,  thj 
Glory  of  the  Lord,  and  are  changed  into  the  fam. 
Image,  by  his  Spirit,  2  Cor.  iii.  18.'  The  Ele6t  an 
all  '  predeftinated  to  be  conformed  to  the  Image  of  th, 
Son  of  God,  that  he  might  be  the  Firft-born  amonj, 
many  Brethren,'  Rom.  viii.  29.  '  As  we  have  born; 
the  Image  of  thcfirft  Man,  that  is  earthly,  fo  wemuii 

alio  I 


I 


Part  III.  of  gracious  Affedlions,  325 

alfo  bear  the  Image  of  the  heavenly :  For  as  is  the  earthy, 
fiich  are  they  alfo  that  are  earthy;  and  as  is  the  heavenly, 
fuch  are  they  alfo  that  are  heavenly,   i  Cor.  xv.  47,  48, 
49.'     Chrift  is  full  of  Grace;  and  Chriilians  ^  all  receive 
of  his  Fulnefs,   and  Grace  for  Grace:*    /.  e.  there  is 
Grace  in  Chriftians  anfwering  to  Grace  in  Chrift,  fuch 
an  anfwerablenefs  as  there  is  between  the  Wax  and  the 
Seal;  there  is  Chara6ler  for  Charader:  Such  Kind  of 
Graces,  fuch  a  Spirit  and  Temper,  the  fame  Things 
that   belong  to  Chrift's  Charadler,  belong   to  their's. 
That  Difpofition  wherein  Chrift's  Character  does  in  a 
fpecial  Manner  confift,  therein  does  his  Image  in  a  fpecial 
Manner  confift.     Chriftians  that  ftiinc  by  rcfleding  the 
Light  of  the  Sun  of  Righteoufnefs,  do  ftiine  with  the 
fame   Sort  of  Brightnefs,  the  fame   mild,  fweet  and 
pleafant  Beams.     Thefe  Lamps  of  the  fpiritual  Temple, 
that  are  enkindled  by  Fire  from  Heaven,  burn  with  the 
I  fame  Sort  of  Flame.   The  Branch  is  of  the  fame  Nature 
iwith  the  Stock  and  Root,  has  the  fame  Sap,  and  bears 
jthe  fame  Sort  of  Fruit,     The  Members  have  the  fame 
n'Kind  of  Life  vvith  the  Head.     It  would  be  ftrange  if 
Chriftians  ftiould  not  be  of  the  fame  Temper  and  Spirit 
^that  Chrift  is  of;  when  '  they  are   his  Flefti  and  his 
jBone,  yea,  are  one  Spirit,   i  Cor.  vi.  17,  and  live  fo, 
i  that  it  is  not  they  that  live,  but  Chrift  that  lives  in  them.' 
A  chriftian  Spirit  is  Chrift's  Mark,  that  he  fets  upon  the 
'  Souls  of  his  People;  his  Seal  in  their  Foreheads,  bea- 
ring his  Image  and  Supcrfcription.     Chriftians   are  the 
Followers  of  Chrift :  And  they  are  fo,  as  they  are  obe- 
1  dicnt  to  that  Call  of  Chrift,  '  Matth.  xi.  28,  29.  Come 
!  to  me,  and  learn  of  me,  for  I  am  meek  and  lowly  of 
I  Heart.'     They  follow  him  as  the  Lamb;   'Rev.  xiv. 
^  4.  Thcfc  are  they  which  follow  the  Lamb  witherfoever 
\  he  goeth.'     True  Chriftians  are  as  it  were  cloathed  with 
the  meek,  quiet,  and  loving  Temper  of  Chrift;  for  as 
■|  many  as  are  in  Chrift ^  have  put  on  Chrift.     And  in  this 
'  Refpedl  the  Church  is  cloathed  with  the  Sun,  not  only  by 
!  being  cloathed  with  his  imputed  Righteoufnefs,  but 
J  alfo 


326  The  eighth  Sign  Part  III.1 

alfo  by  being  adorned  with  his  Graces;  Rom.  xiii.  14. 
Chritl  the  great  Shepherd,  is  himlelf  a  Lamb,  and  Be-;' 
lievers  are  alib  Lambs;  all  the  Flock  are  Lambs; 
^  John  xxi.  15.  Feed  my  Lambs.'  Luke  x.  3.  'I  fend 
you  forth  as  L  arnbs,  in  the  Midft  of  Wolves.'  The( 
Redemption  of  the  Church  by  Chrifl:  from  the  Po\!yer| 
of  the  Devil  was  typified  of  old,  by  David's  delivering: 

the  Lamb^  out  of  the  Mouth  of  the  Lion  and  the  Bear.' 

I 

That  fuch  Manner  of  Vertue  as  has  been  fpoken  of,* 
is  the  very  Nature  of  the  Chriilian  Spirit,  or  the  Spirit' 
that  worketh  in  Chrift  and  in  his  Members ;  and  the; 
diftinguifhing  Nature  of  it,  is  evident  by  this,  that  the 
Dove  is  the  very  Symbol  or  Emblem,  chofen  of  God, 
to  reprefent  it.     Thofe  Things  are  fittefl  Emblems  of' 
other  Things,  which  do  beil  reprefent  that  which  is  moft 
diilinguifhing  in  their  Nature.  The  Spirit  that  defcendedl 
on  Chrifc,  when  he  v/as  anointed   of  the  Father,  de-' 
fcended  on  him  like  a  Dove.     The  Dove  is  a  noted! 
Emblem  of  Meeknefs,  HarmlelTnefs,  Peace  and  Love. 
But  the  fam^e  Spirit  that  defcended  on  the  Head  of  the: 
Church,  defcends  to  the    Mem.bers.     '  God  hath  fent 
forth  the  Spirit  of  his  Son  into  their  Hearts,  Gd.  iv, 
6.     And  if  any  Man  has  not  the  Spirit  of  Chrift,  he! 
is  none  of  his,  Rom.  viii.  9.'     There  is  but  one  Spirit 
to  the  whole  myftical  Body,  Head  and  Members,  i  Cor. 
vi.  17.  Eph.  iv.  4.  Chriil  breathes  his  own  Spirit  on  his 
Difciples,  John  XX.  22.    As  Chrift  was  anointed  with, 
the  Holy  Ghoft,  defcending  on   him  like  a  Dove;  fo, 
Chriftians  alfo  '  have  an  Anointing  from  the  holy  One, 
I  John  ii.  20,  27.    And  they  are  anointed  with  the  fame 
Oil;  'tis  the  fame  *  precious  Ointment  on  the  Head,, 
that  goes  down  to  the  Skirts  of  the  Garments:'  And  on 
both  it  is  a  Spirit  of  Peace  and  Love:  Pfal.  cxxxiii.  i, 
2.  '  Behold  how  good,    and  how  plcafantit  is,  for  Bre- 
thren to  dwell  together  in  Unity!  It  is  like  the  precious! 
Ointment  upon   the  Head,  that  ran   down  upon  the! 
Beard,  even   Aaron's  Beard;   that  went  down  to  the 
Skirts  of  his  Garments.'     The  Oil  on  Aarop's  Garments 

hid 


Part  III.  of  gracious  AffeSiiom,  327 

had  the  fame  fweet  and  inimitable  Odour,  with  that  on 
his  Head;  the  Smell  of  the  fame  fweet  Spices.  Chrif- 
tian  Affeclions,  and  a  Chriflian  Behaviour,  is  but  the 
Bowing  out  of  the  Savour  of  Chrift's  fweet  Ointments, 
Eccaufe  the  Church  has  a  dove-like  Temper  and  Difpo- 
ution,  therefore  it  is  faid  of  her  that  Ihe  has  Love's 
Ev'^s,  Cant.  i.  15.  'Behold  thou  art  fair,  my  Love-, 
behold  thou  art  fair:  Thou  haft  Dove's  Eyes.'  And 
Chap.  iv.  I.  'Behold  thou  art  fair,  my  Love;  behold 
thou  art  fair :  Thou  haft  Dove's  Eyes  within  thy  Locks. ^ 
The  fame  that  is  faid  of  Chrift,  Chap.  vi.  12.  '  His 
jEyes  are  as  the  Eyes  of  Doves.'  And  the  Church  is 
frequently  compared  to  a  Dove  in  Scriptuje,  Cant,  ii, 
114.  '  O  my  Dove,  that  art  in  the  Clefts  of  the  Rock.'— 
Chap.  V.  2.  '  Open  to  me  my  Love,  my  Dove.'  And 
Chap.  vi.  9.  '  My  Dove,  my  Undefiled,  is  but  one."" 
Pfal.  Ixviii.  13.  '  Ye  fnall  be  as  the  Wings  of  a  Dove, 
covered  with  Silver,  and  her  Feathers  with  yellow  Gold.^ 
And  Ixxiv.  13.  '  O  deliver  not  the  Soul  of  thy  Turtle- 
Dove  unto  the  Multitude  of  the  Wicked.'  The  Dove 
that  Noah  fent  out  of  the  Ark,  that  could  find  no  Reft 
Ifor  the  Soul  of  her  Foot,  till  flie  returned,  was  a  Tvpc 
\  of  a  true  Saint. 

ll'  Meeknefs  is  fo  much  the  Charadter  of  the  Saints^ 
jthat  the  Meek  and  the  Godly ^  are  ufed  as  fynonymous^ 
\  Terms  in  Scripture:  So  Pfal.  xxxvii.  10,  11.  the  Wicked 
"land  the  Meek  are  fet  in   Oppofition  one  to  another,  as 
iWicked  and  Godly.     '  Yet  a   little  While,    and  the 
Wicked  fliall  not  be,— but  the  Meek  ihall  inherit  the 
'  Earth.'     So  Pfal.  cxlvii.  6.    '  The  Lord  iifteth  up  ths:: 
,  |Meek :  He  cafteth  the  Wicked  down  to  the  Ground.' 
'Tis  Doubtlefs  very  much  on   this   Account,    thae 
Chrift  reprefents  all  his  Difciples,  all  the  Heirs  of  Hea- 
ven, as  little  Children,  Matth.  xix.  14.     '  Suffer  little 
Children  to  come  unto  mc,  and  forbid  them  not^  for 
^  of  fuch  is  the  Kingdom  of  Heaven.'     Matth.  x.  42. 
"  *  Whofoeverfhall  give  to  drink  unto  one  of  thefe  little 
;  ones,  a  Cup  of  cold  Water,  in  the  Name  of  a  Difciple* 

venlj 


328  7he  eighth   Sign  Part  III. 

verily  I  fay  unto  you,  he  fhall  in  no  wife  lofe  his  Re- 
ward.'    Matth.  xviii.  6.   '  Whofo  fhall  offend  one   of; 
thefe   little  ones,  &c.    Ver.  10.    Take  Heed  that  ye'( 
defpife  not  one  of  thefe   little  ones.     Ver.  14.  It  is  not 
the  Will  of  your  Father  which  is  in  Heaven,  that  one 
of  thefe  little  ones  fhould  perifh.'  John  xiii.  33.  'Littlcfi 
Children,  yet  a  little  "While  am   I  with  you.'     Little; 
Children  are  innocent  and  harmlefs  :  They  don't  do  a! 
great  deal  of  Mifchief  in  the  World:  Men  need   not 
be  afraid  of  them :  They  are  no  dangerous  Sort  of; 
Perfons :  Their  Anger  don't  laft  long :  They  don't  lay^ 
up  Injuries  in  high  Refcntment,  entertaining  deep  and; 
rooted  Ma' ice.     So  Chriftians,  in  Malice,  are  Children^ 
I  Cor.  xiv.  20.    Little   Children  are   not  guileful  and 
deceitful^  but  plain  and  limple:    They  are  not  verfed 
in  the  Arts  of  Fidlion  and  Deceit-,  and  are  Strangers 
to  artful  Difguifes.     They  arc  yieldable  and  flexible,' 
and  not  wilful  and  obftinate ;  don't  truft  to  their  owni 
Underilanding,  but  rely  on  the  Inftrudtions  of  Parents, 
and  others  of  fuperior  Underftanding.   Here  is  therefore 
a  fit  and  lively  Emblem  of  the  Followers  of  the  Lamb. 
Perfons  being  thus   like  little  Children,  is  not  only  a 
Thing  highly  commendable,  and  what  Chriflians  approve 
of,  and  aim  at,  and  which  fome  of  extraordinary  Pro-^ 
ficiency  do  attain  to;  but  it  is  their  univerfal  Character, 
and  abfolutely  neceflary  in  order  to  entering  into  the 
Kingdom  of   Heaven;    unlefs  Chrift  was   miflaken; 
Matth.  xviii.  3.  *  Verily  I  fay  unto  you,  except  ye  be 
converted,  and  become  as  little  Children,  ye  fhall  not 
enter  into  the  Kingdom   of  Heaven.'     Mark  x.    15,' 
*  Verily  I  fay  unto  you,  whofoever  Ihall  not  receive  the 
Kingdom  of  God  as  a  little  Child,  he  fhall  not  entei! 
therein. 

But  here  fome  may  be  ready  to  fay.  Is  there  no  fuel- 
Thing  as  chriftian  Fortitude,  and  Boldnefs  for  Chrifl: 
being  good  Soldiers  in  the  Chriflian  Warfare,  anc 
coming  out  bold  againft  the  Enemies  of  Chrift  and  hi 
People  I 

To 


Part  III.  of  graciom  AffeSilons^  329 

To  which  I  anfwer.  There  doubtlefs  isfuch  a  Thing. 
The  whole  chriftian  Life  is  compared  tc  a  Warfare, 
and  fitly  fo.  And  the  moll  eminent  Chriftians  are  the 
beft  Soldiers,  endowed  with  the  greateft  Degrees  of 
chriftian  Fortitude.  And  it  is  the  Duty  of  God's  Peo- 
ple to  be  lledfaft,  and  vigorous  in  their  Oppofition  to 
the  Defigns  and  Ways  of  fuch,  as  are  endeavouring  to 
overthrow  the  Kingdom  of  Chrift,  and  the  Interell  of 
Religion.  But  yet  many  Perfons  feem  to  be  quite  mif- 
taken  concerning  the  Nature  of  chriftian  Fortitude. 
'Tis  an  exceeding  diverfe  Thing  from  a  brutal  Fierce- 
.  nefs,  or  the  Boldncfs  of  Beafts  of  Prey.  True  chriftian 
Fortitude  confifts  in  Strength  of  Mind,  through  Grace, 
exerted  in  two  Things:  In  ruling  and  fupprefling  the 
evil^  and  unruly  PafTions  and  Affedions  of  the  Mind ; 
and  in  ftedfaftly  and  freely  exerting,  and  following 
good  Affedions  and  Difpofitions,  without  being  hindred 
by  finful  Fear,  or  the  Oppofition  of  Enemies.  But 
the  Paflions  that  are  reftrained  and  kept  under,  in  the 
Exercife  of  this  chriftian  Strength  and  Fortitude,  are 
thofe  very  Pafiions  that  are  vigoroufly  and  violently 
exerted,  in  a  falfe  Boldnefs  for  Chnft.  And  thoie  Af- 
fedlions  that  are  vigoroufiy  exerted  m  true  Fortitude, 
are  thofe  chriftian  holy  Afi^edlions,  that  are  dired:ly  con- 
trary to  them.  Tho'  chriftian  Fortitude  appears,  in 
withftanding  and  counteradting  the  Enemies  that  are 
without  usi  yet  it  much  more  appears,  in  refifting  and 
iiipprefiing  the  Enemies  that  are  within  us;  becaufe  they 
are  our  worft  and  ftrongeft  Enemies,  and  have  greateft 
Advantage  againft  us.  The  Strength  of  the  good 
Soldier  of  Jefus  Chrift,  appears  in  nothing  more,  than 
in  ftedfaftly  m.aintaining  the  holy  Calm,  Mecknefs, 
Sweetnefs,  and  Benevolence  of  his  Mind,  amidft  all 
the  Storms,  Injuries,  ftrangc  Behaviour,  and  furprifing 
A6ls  and  Events  of  this  evil  and  unreafonable  World. 
The  Scripture  feems  to  intimate,  that  true  Fortitude 
confifts  chiefly  in  this,  Prov.  xvi.  32.  'He  that  is  flow 

X% 
Y 


330  The  eighth  Sign  Part  III. 

to  Anger,  is  better  than  the  Mighty;  and  he  that  ruletb 
I'ih  Spirit,  than  he  that  taketh  a  City.' 

The  diredceft  and  fureft  Way  in  the  World,  to  make 
a  right  Judgment,  whata  holy  Fortitude  is,  infighting 
with  God's  Enemies;  is  to  look  to  the  Captain  of  all? . 
God's  Hoits.  and  our  ^reat  Leader  and  Example ;  and 
fee  v.'herein  h.s  Fortitude  and  Valour  appeared,  in  his 
chief  Ccnfii6t,  and  in  the  Time  of  the  greateft  Battle 
that  ever  was,  or  ever  will  be  fought  with  thefe  Ene- 
mies, when  he  fought  with  them  all  alone,  and  of  the 
People  there  was  none  with  him,  and  exercifed  his  For- 
titude in  the  highefb  Degree  that  ever  he  did,  and  got; 
that  gjorious   Victory  that  will  be   celebrated  in  th©^ 
Praifes  and  Triumphs  of  all  the  Hoils  of  Heaven, 
throughout  all  Eternity;  even  to  Jefus  Chrifl   in  the 
Time  of  his  lad   Sufferings;    when   his   Enemies  in. 
Earth  and  Hell  made  their  mofl  violent  Attack  upon 
him,  compafiing  him  round  on  every  Side,  like  renting, 
and  roaring  Lions.     Doubtlefs  here  we  fhall  fee   the 
Fortitude   of  a   holy  Warrior   and  Champion   in  the, 
Caufe   of  God,  in  its  higheft  Perfc6lion   and  greateft 
Luftre,  and  an  Example  fit  for  the  Soldiers  to  follow, 
that  fight  under  this  Captain.     But  how  did  he  fhew  hi^ 
holy  Boldnefs  and   Valour  at  that  Time?  Not  in  the 
Exercife  of  any  fiery  PafTions ;  not  in  fierce  and  violent: 
Speeches,  and  vehemently  declaiming  againfl,  and  cry- 
ing out  of  the  intolerable  Wickednefs  of  Oppofers^. 
giving'em  their  own  in  plain  Terms;  but  in  not  opening: 
his  Mouth  when  afili6led  and  opprefifcd,  in  going  as  a* 
Lamb  to   the  Slaughter,  and   as  a  Sheep   before  his 
Shearers,  is  dumb,  not  opening  his  Mouth;  praying  that, 
the  Father  would  forgive  his  cruel  Enemies,  becaufe 
they  knev/  not  what  they  did ;  not  ihedding  others  Blood  j 
but  with  all-conquering  Patience  and  Love,  Ihedding 
his  own.     Indeed  one  of  his  Difciples,    that  made  a 
forward  Pretence  to  Boldnefs  for  Chrift,  and  confidently! 
declared  he  would  fooner  die  with  Chrifl  than  deny  him, 
began  to  lay  about  him  with  a  Sword:    But  Chriit 

meekly 


Part  III.  of  gracious  AffeSficns^  331 

meekly  rebukes  him,  and  heals  the  Wound  he  gives. 
And  never  was  the  Patience,  Mceknefs,  Love,  and 
Forgivenefs  of  Chrifl,  in  fo  glorious  a  Man'fcftiition, 
as  at  that  Time.  Never  did  he  appear  fo  much  a  Lamby 
and  never  did  he  fhew  fo  much  of  the  dove  Uke  Spirit, 
as  at  that  Time.  If  therefore  we  fee  any  of  the  Fol- 
lowers of  Chrift,  in  the  Midft  of  the  mod  vioknt, 
unreafonable  and  wicked  Oppodtion,  of  God's  and  his 
own  Enemies,  maintaining  under  all  this  Temptation, 
the  Humihty,  Quietnefs,  and  Gentlencfs  of  a  Lamb, 
and  the  HarmlelTnefs,  and  Love,  and  Sweemefs  of  a 
Dove,  we  may  well  judge  that  here  is  a  good  Soldier  of 
Jefus  Chrift. 

When  Perfons  are  fierce  and  violent,  and  exert  their 
Iharp  and  bitter  Paflions,  it  ihows  Weaknefs,  inilead  of 
Strength  and  Fortitude,  i  Cor.  iii.  at  the  Beginning, 
'  And  I,  Brethren,  could  not  fpeak  unto  you,  as  unto 
Spiritual,  but  as  unto  Carnal,  even  as  unto  Babes  in 
Chrift, — For  ye  are  yet  Carnal:  For  whereas  there  is 
among  you  Envying  and  Strife,  and  Divifions,  are  ye 
not  carnal,  and  walk  as  Men?' 

There  is  a  pretended  Boldnefs  for  Chrift,  that  arifes 
from  no  better  Principle  than  Pride.  A  Man  may  be 
forward  to  expofe  himfclf  to  the  Diftike  of  the  World, 
and  even  to  provoke  their  Difpleafare,  out  of  Pride. 
For  'tis  the  Nature  of  fpirituai  Pride  to  caufe  Men  to 
feek  Diftindion  and  Singularity,  and  fo  oftentimes  to 
fct  themfelves  at  War  with  thole  that  they  call  carnal, 
:hat  they  may  be  more  highly  exalted  among  their 
Party.  True  Boldnefs  for  Chrift  is  univerial,  and 
overcomes  all,  and  carries  Men  above  the  Difpleafure  of 
Friends  and  Foes ;  fo  that  they  will  forfake  all  rather 
:han  Chrift;  and  will  rather  offend  all  Parties,  and  be 
:hought  meanly  of  by  all,  than  offend  Chrift.  And 
:hat  Duty  which  tries  v/hether  a  Man  is  willing  to  be 
iefpifcd  by  them  that  are  of  his  own  Party,  and  tTiouo-ht 
:he  leaft  worthy  to  be  regarded  by  them,  is  a  much  more 
proper  Trial  of  his  Boldnefs  for  Chrift,  than  his  being 

Y  2  forward 


33^  TZ'^  Eighth  Sign  Part  III.- 

forward  to  cxpofe  himfelf  to  the  Reproach  of  his 
Oppofers.  The  Apoflle  fought  not  Glory,  not  only  of 
Heathens  and  Jews^  but  of  Chriftians  -,  as  he  declares, 
I  T'hef.n,  16.^  He  is  bold  for  Chrift,  that  has  Chriftian 
Fortitude  enough,  to  confefs  his  Fault  openly,  when 
he  has  committed  one  that  requires  it,  and  as  it  were  ta 
come  down  upon  his  Knees  before  Oppofers.  Such 
Things  as  thefe  are  a  vaftly  greater  Evidence  of  holy 
Boldnefs,  than  refolutely  and  fiercely  confronting  Op 
pofers. 

As  fome  are  much  miflaken  concerning  the  Nature 
of  true  Boldnefs  for  Chrift,  fo  they  are  concern ingl 
chriftian  Zeal.  'Tis  indeed  a  Flame,  but  a  fweet  One: 
Or  rather  it  is  the  Heart  and  Fervour  of  a  fweet  Flame. 
For  the  Flame  of  which  it  is  the  Heat,  is  no  other  thart 
that  of  divine  LrOve,  or  chriftian  Chaaity;  which  is  th© 
fwTeteft  and  moft  benevolent  Thing  that  is,  or  can  be; 
in  the  Heart  of  Man  or  Angel.  Zeal  is  the  Fervour 
of  this  Flame,  as  it  ardently  and  vigoroufly  goes  out 
towards  the  Good  that  is  its  Obje6l,  in  Defires  of  it,' 
and  Purfuit  after  it;  and  fo  confequentially,  in  Oppo- 
fition  to  the  Evil  that  is  contrary  to  it,  and  impedes  itj 
There  is  indeed  Oppofition,  and  vigorous  Oppofition,] 
that  is  a  Part  of  it,  or  rather  is  an  Attendant  of  it;  but 
it  is  againft  Things^  and  not  Perfons,  Bitternefs  againft 
the  Perfons  of  Men  is  no  Part  of  it,  but  is  very  con 
trary  to  it ;  infomuch  that  fo  much  the  warmer  trucj 
Zeal  is,  and  the  higher  it  is  raifed,  fo  much  the  farthcij 
are  Perfons  from  fuch  Bitternefs,  and  fo  much  fuller  oi 
Loye,  both  to  the  Evil  and  to  the  Good.  As  appeanl 
from  what  has  been  juft  now  obferved,  that  it  is  noothei 
in  its  very  Nature  and  Eflence,  than  the  Fervour  of  j 
Spirit  of  chriftian  Love.  And  as  to  what  Oppofition  theHj 
is  in  it,  to  "Things^  it  is  firftly  and  chiefly  againft  the  evt 

'Things 

*  Mr.  Shepard,  fpeaking  of  Hypocrites  afFe(5ling  Applaufe,  faysBlf] 
**  hence  Men  forfake  their  Friends,  and  trample  under  Foot  t^K 
**  Scorns  of  the  World  :  They  have  Credit  elfewhcre.  To  main 
**  tain  their  Intereft  in  the  Love  of  godly  Men,  they  will  fuffej 
**  much."     Parable  of  the  ten  Virgins,  Part  I.  P.  l3o. 


Part  in.  of  gracious  Jffe^ions,  333 

5';^/«j^j  in  the  Perfon  himfelf,  who  has  this  Zeal ;  againft 
the  Enemies  of  God  and  Holinefs,  that  are  in  his  own 
Heart  ♦,  (as  thefe  are  moft  in  his  View,  and  what  he  is 
moft  to  do  with)  and  but  fecondarily  againfl  the  Sins  of 
others.  And  therefore  there  is  nothing  in  a  truechrif- 
tian  Zeal,  that  is  contrary  to  that  Spirit  of  Meeknefs, 
Gentlenefs  and  Love,  that  Spirit  of  a  iiitle  Child,  a 
Lamb  and  Dove,  that  has  been  Ipoken  of;  but  is  en- 
tirely agreeable  to  it,  and  tends  to  promote  it. 

But  to  fay  fomething  particularly  concerning  this 
chriflian  Spirit  I  have  been  fpeaking  of,  as  exerciied  in 
thefe  three  Things,  Forgivenefs^  Love  and  Mercy  \  I 
would  obferve,  that  the  Scripture  is  very  clear  and 
exprefs  concerning  the  abfolute  Neceffity  of  each  of 
thefe,  as  belonging  to  the  Temper  and  Charadler  of 
every  Chriftian. 

It  is  fo  as  to  a  forgiving  Spirit^  or  a  Difpofition  to 
overlook  and  forgive  Injuries.  Chriil  gives  it  to  us 
both  as  a  negative  and  pofitive  Evidence-,  and  is  exprefs 
in  teaching  us,  that  if  we  are  of  fuch  a  Spirit,  'tis  a 
Sign  we  are  in  a  State  of  Forgivenefs  and  Favour  our- 
felves;  and  that  if  we  are  not  of  fuch  a  spirit,  we  are 
not  forgiven  of  God;  and  feems  to  take  fpecial  Care 
that  we  fhould  take  good  Notice  of  it,  and  always  bear 
it  on  our  Minds.  Matth.  vi.  12,  14,  15.  '  Forgive  us 
our  Debts,  as  we  forgive  our  Debtors. — For  if  ye 
forgive  Men  their  Trefpafles,  your  heavenly  Father 
will  alfa  forgive  you:  But  if  ye  forgive  not  Men  their 
Trefpafies,  neither  will  your  Father  forgive  your  Tref- 
palTes.'  Chrift  expreffes  the  fame  again  at  another 
Time,  Mark  xi.  25,  26.  and  again  in  Matth.  xviii.  22, 
to  the  End,  in  the  Parable  of  the  Servant  that  owed  his 
Lord  ten  thoufand  Talents,  that  would  not  forgive  his 
ftllow  Servant  an  hundred  Pence;  and  therefore  was 
delivered  to  the  Tormentors.  In  the  Application  of 
the  Parable  Chrift  fays,  Verfe  35.  'So  likewife  fhall 
my  heavenly  Father  do,  if  ye  from  your  Heart  forgive 
Eot  every  one  his  Brother  their  Trefpaffes. 


334  ^^^^  eighth  Sign  Part  III. 

And  that  all  true  Saints  are  of  a  loving^  benevolent 
and  beneficent  Temper,  the  Sc'iptnre  is  very  plain  and 
abundant.  Without  it  the  Apoille  tells  us,  '  Tho'  we 
jQiould  fpeak  with  the  Tongues  of  Men  and  Angels, 
we  are  as  a  founding  Brafs  or  a  tinkling  Cymbal:  And 
that  too'  wc  have  the  Gift  of  Prophecy,  and  underftand 
all  Myileries,  and  all  Knowledge;  yet  without  this 
Spirit  we  are  nothing.'  And  there  is  no  one  Virtue  or 
Difpohtion  of  the  Mind,  that  is  fo  often,  and  fo  exprefly 
infilled  on,  in  the  Marks  that  are  laid  down  in  the  New 
Teirament,  whereby  to  know  true  Chriftians,  'Tis 
often  given  as  a  Sign  that  is  peculiarly  diflinguifhing, 
by  which  nil  may  know  Chrift's  Difciples,  and  by  which 
they  may  know  themfelves:  And  is  often  laid  down, 
both  as  a  negative  and  pofitive  Evidence.  Chrift  calls 
the  Law  of  Love,  by  Way  of  Eminency,  his  Commandr> 
me7it^  John  xiii,  34.  'A  nev/  Commandment  I  give 
unto  you,  that  ye  love  one  another,  as  I  have  loved 
you,  that  ye  alfo  love  one  another.'  And  Chap,  xv. 
12.  '  This  is  fny  Commandment^  that  ye  love  one  another 
as  I  have  loved  you.'  And  Verfe  17.  *  Thele  Things 
I  command  you,  that  ye  love  one  another.'  And  fays^ 
Chap.  xiii.  ^^.  'By  this  fhall  all  Men  know  that  ye  are 
my  Difciples,  if  ye  love  one  another.'  And  Chap,  xiv, 
21.  (ilill  with  a  fpecial  Reference  to  this  which  he  calls 
his  Commandment)  '  he  that  hath  my  Commandments, 
and  keepeth  them,  he  it  is  that  loveth  me.'  The 
beloved  Difciple,  who  had  fo  much  of  this  fweet  Tem- 
per himfclf,  abundantly  infiih  on  it,  in  his  Epiftles, 
There  is  none  of  the  Apoilles,  is  fo  much  in  laying' 
down  exprefs  Signs  of  Grace,  for  ProfefTors  to  try 
themfelves  by,  as  he-,  and  in  his  Signs,  he  infills  fcarcely* 
on  any  Thing  elfe,  but  a  Spirit  of  chrillian  Love,  and; 
an  agreeable  Pra6lice-,  i  John  ii.  9,  10.  '  He  that  faith 
he  is  in  the  Light,  and  hateth  his  Brother,  is  in  Dark- 
nefs  even  until  now.  He  that  loveth  his  Brother  abideth. 
in  the  Light,  and  there  is  none  Occafion  of  Stumbling 
in  him.'     Chap.  iii.  14.  '  We  know  that  we  are  pafled; 

from 


Part  in.  of  gracious  JffeBiom.  335 

from  Death  to  Life,  becaufe  we  love  the  Brethren.     He 
that  loveth  not  his  Brother,  abideth  in  Death.'     Verfe 
18,  ig,  '  My  httle  Children,  let  us  not  love  in  Word 
and  in  Tongue,  but  in  Deed  and  in  Truth.     And  hereby 
we  know  that  we  are  of  the  Truth,  and  fhali  afTure  our 
Hearts  before  him.'     Verfe  23,  24.  '  This  is  his  Com- 
mandment, that  we  ihould  love  one  another.     And  he 
*  that  keepeth  his  Commandments,  dwelleth  in  him,  and 
he  in  him  :  And  hereby  we  know  that  he  abideth  in  us, 
'by  the  Spirit  which  he  hath  given  us.     Chap,  iv,   7,  8. 
■*  Beloved,  let  us  love  one  another;  for  Love  is  of  God; 
and  every  one  that  loveth  is  born  of  God,  and  knoweth 
God:  He  that  loveth  noc  knowe-h  not  God-,  for  God 
-is  Love.'     Verfe  12,  13.   '  No  Man  hath  feen  God  at 
any  Time:  If  we  love  one  another,  God  dwelleth  in 
-US,  and  his  Love  is  perfc6led  in  us.     Hereby  know  we 
that  we  dwell  in  him,  becaufe  he  hath  given  us  of  his 
Spirit.'     Verfe  1 6.  '  God  is  Love :  And  he  that  dwelleth 
in  Love,  dwelleth  in  God,  and  God  in  him.'     Verfe  20. 
*  If  a  Man  fay,  I  love  God,  and  hateth   his  Brother, 
he  is  a  Liar :  For  he  that  loveth  not  his  Brother  that  he 
hath  feen,  how  can  he  love  God  whom  he  hath  not 
leenr 

And  the  Scripture  is  as  plain  as  it  is  poffible  it  ihould 
be,  that  none  are   true  Saints,  but   thole  whofe   true 
Character  it  is,  that  they  are  of  a  Difpofition  to  pity  and 
.relieve  their  Fellow- creatures,  that   are   poor,  indigent 
and  anlicled ;  Ffal.  xxxvii.  21.'  The  Righteous  llieweth 
Mercy,  and  giveth.'     Verfe  26,  '  He  is  ever  merciful, 
and  lendeth.'     Pfal.  cxii.   5.   'A   good   Man  fneweth 
Favour,  and   lendeth.'     Verie  9.    ^  Fie  h  ;th  diiperfed 
abroad,  and  given   to  the  Pc  or.'     Prov.  xiv.  31.  '  He 
that  honoureth  God,  hath  Mercy  on  the  Poor.'     Prov. 
xxi.  26.    '  The   Righteous   giveth,  and  fpareth   not.' 
Jer.  xxii.  16.  '  He  judged  the  Caufe  of  tl:e  Poor   and 
Needy:  Then  it  was  well  with  him:  V\^a^  not  this    to 
inow  me,  faith  the  Lord .?'  Jam.  i.  27.  '  Pure  Religion 
and  undefiled  before  God  and  the  Father,  is  this,  ^ 

yifi^ 
^  o 


336  ^he  eighth  Sign  Part  II L 

vifit  the  Patherlefs  and  Widows  in  their  Affli6lion,  &:c.' 
Hof.  vi.  6.  '  Fori  defired  Mercy,  and  not  Sacrifice; 
and  the  Knowledge  of  God,  more  than  Burnt-Offerings/ 
Matth.  V.  7.  '  Blefled  are  the  Merciful,  for  they  fhall 
obtain  Mercy.'     2  Cor.  viii.  8.  '  I  fpeak  not  by  Com- 
mandment, but   by  Occaiion  of  the   Forward nefs   of 
others,  and  to  prove  the  Sincerity  of  your  Love.'     Jam* 
ii.  13,  14,  15,  16.    '  For  he  fhali  have  Judgment  with- 
out Mercy,  that  hath  fhewed  no  Mercy. — What  doth  it 
profit  my  Brethren,  though  a  Man  faith  he  hath  Faith, 
and  have  not  Works  ?  Can  Faith  fave   him  ?  If  a  Bro- 
ther or  Sifter  be  naked,  and  deftitute  of  daily  Food, 
and  one  of  you  fay  unto  them,  depart  in  Peace,  be  you 
warmed  and  filled;  notwithflanding  ye  give  them  not 
thofe  Things  which   arc  needful  for  the  Body;  what 
doth  it  profit?'      i  John  iii.   17.    '  Whofo  hath  this- 
World's  Goods,  and  feeth  his  Brother  have  Need,  and 
fhutteth  up  his  Bowels  of  Compaflion  from  him,  how 
dwelleth  the   Love  of  God   in  him  ?    Chrift  in   that 
Defcription  he  gives  us  of  the   Day  of   Judgment, 
Matth.  XXV.  (which  is  the  moft  particular  that  we  have- 
in  all  the  Bible)  reprefents  that  Judgment  will  be  pafs'd 
at  that  Day,  according  as  Men   have   been  found  tOt 
have  been  of  a  merciful  Spirit  and  Practice,  or  other- 
wife.     Chrifl's  Defign  in  giving  fuch  a  Defcription  ofi 
the  Procefs  of  that    Day,  is  plainly  to  pofTefs   all  his 
Followers  with  that  Apprchenfion,  that  unlefs  this  was 
their  Spirit  and  Pra6lice,  there  v/as  no  Hope  of  their 
being  accepted  and  own'd  by  him,  at  that  Day.     There- 
fore this  is  an  Apprchenfion  that  wc  ought  to  be  pof-l 
fefs'd  with.     We  find  in  Scripture,  that  a  righteous  Mar. 
and  a  merciful  Man^  are  fynonimous  ExprefTions ;  Ifai 
Ivii.  I .  '  The  Righteous  perifheth,  and  no  Man  layetl 
it  to  Heart ;  and  the  merciful  Men  are  taken  away,  none 
confidering^that  the  Righteous  is  taken  away  from  thf 
Evil  to  come.' 

Thus  we  fee  how  full,  clear  and  abundant,  the  Evi 
dence  from  Scripture  is,  that  thofe  who  are  truly  graoi! 

ous 


Part  III.  of  gracious  Jl^cBiom,  337 

ous,  are  under  the  Government  of  that  Lamb-iike, 
dove-like  Spirit  of  Jefus  Chrift,  and  that  this  is  effcn- 
tially  and  eminently  the  Nature  of  the  faving  Grace  of 
the  Gofpel,  and  the  proper  Spirit  of  true  Chriftianity. 
We  may  therefore  undoubtedly  determine  that  all  truly 
chriftian  Atfe<5lions  are  attended  with  fuch  a  Spirit; 
and  that  this  is  the  natural  Tendency  of  the  Fear  and 
Hope,  the  Sorrow  and  the  Joy,  the  Confidence  and  the 
Zeal  of  true  Chriftians. 

None  will  underftand  me  that  true  Chriftians  have  no 
Remains  of  a  contrary  Spirit,  and  can  never,  in  any 
Inflances,  be  guilty  of  a  Behaviour  difagreeable  to  fuch 
a  Spirit.  But  this  I  affirm,  and  fhall  afiirm  'till  I  deny 
the  Bible  to  be  any  Thing  worth,  that  every  Thing  in 
Chriftians  that  belongs  to  true  Chriftianity,  is  of  this 
Tendency,  and  works  this  Way ;  and  that  there  is"  no 
true  Chriftian  upon  Earth,  but  is  fo  under  the  prevailing 
Power  of  ftich  a  Spirit,  that  he  is  properly  denominated 
fromi  it,  and  it  is  truly  and  juftly  his  Character:  And 
that  therefore  Minifters,  and  oihers  have  no  Warrant 
from  Chrift  to  encourage  Pcrfons,  that  are  of  a  conirary 
Character  and  Behaviour,  to  think  they  are  converted, 
becaufe  they  tell  a  fair  Story  of  Illuminations  and  Dif- 
coveries.  In  fo  doing  they  would  fet  up  their  own 
Wifdom  againft  Chrift's,  and  judge  without,  and  againft 
that  Rule  by  which  Chrift  has  declared  all  Men  fhould 
know  his  Difciples.  Some  Perfons  place  Religion  lo 
much  in  certain  tranfient  Illuminations  and  ImprefTions 
(especially  if  they  are  in  fuch  a  particular  Method  and 
Order)  and  fo  little  in  the  Spirit  and  Temper  Perfons  arc 
of,  that  they  greatly  deform  Religion,  and  form  Noti- 
ons of  Chriftianity  quite  different  from  what  it  is,  as 
delineated  in  the  Scriptures.  The  Scripture  knows  of 
no  fuch  true  Chriftians,  as  are  of  a  fordid,  felfiin,  crofs 
and  contentious  Spirit.  Nothing  can  be  invented  that 
is  a  greater  Abftirdity,  than  a  morofe,  hard;,  clof:, 
high'fpirited,  fpiteful  true  Chriftian.  We  muft  leani 
'the  Way  of  bringing  Men  to  Rules,  and  not  Rules  to 

Men 


338  The  eighth   Sign  Part  IIL 

Men,  and  fo  fcrain  and  flretch  the  Rules  of  God's  Word, 
to  take  in  ourfelves,  and  fome  of  our  Neighbours,  'till 
we  make  them  wholly  of  none  EfFed. 

'Tis  true  that  Allowances  rnufl:  be  made  for  Men's 
natural  Temper,  with  Regard  to  thefe  Things,  as  well 
as  others.  But  not  fuch  Allowances,  as  to  allow  Men, 
that  once  were  Wolves  and  Serpents,  to  be  now  con- 
verted, without  any  remarkable  Change  in  the  Spirit  of 
their  Mind.  The  Change  made  by  true  Converfion, 
is  wont  to  be  moil  remarkable  and  fenfible,  with  Refpe6b 
to  that  which  before  was  the  Wickednefs  the  Perfon  was 
moil  notorioudy  gu;lty  of.  Grace  has  a  great  Tendency 
to  reilrain  and  mortify  fuch  Sins,  as  are  contrary  to  the 
Spirit  that  has  been  fpoken  of^  as  it  has  to  mortify 
Drunkennefs  or  Lafcivioufnefs.  Yea,  the  Scripture 
reprefents  the  Change  wrought  by  Gofpel  Grace,  as 
efpecially  appearing  in  an  Alteration  of  the  former  Sort; 
Iflii.  xi.  6,  —9.  '  The  Wolf  fhall  dwell  with  the 
Lamb;  and  the  Leopard  fhall  lie  down  with  the  Kid ; 
and  the  Calf,  and  the  young  Lion,  and  the  Fatling 
together-,  and  a  little  Child  fhall  lead  them.:  And  the 
Cow,  and  the  Bear  fhall  feed  •,  their  young  ones  fliall  lie 
down  together:  And  the  Lion  fhall  eat  Straw  like  the 
Ox :  And  the  fuckling  Child  fhall  play  on  the  Hole  of 
the  Afp ;  and  the  weaned  Child  fhall  put  his  Hand  on 
the  Cockatrice  Den.  They  fhall  not  hurt  nor  defbroy  in  1 
all  my  holy  Mountain.  For  the  Earth  fhall  be  fud  of 
the  Knowledge  of  the  Lord,  as  the  Waters  cover  the 
Sea.'  And  to  the  fame  Purpofe  is  Ifai.  Ixv.  25.  Ac- 
cordingly we  find,  that  in  the  primitive  Times  of  the 
chriftian  Church,  Converts  were  remarkably  changed 
in  this  Refped:  Tit.  iii.  3,  &:c.  '  For  we  ourfelves  alfo 
were  fometimes  foolifh,  difobedient,  deceived,  ferving 
divers  Lufts  and  Pleafures;  living  in  Malice  and  Envy, 
hateful,  and  hating  one  another.  But  after  that  the 
Kindncfs  and  Love  of  God  our  Saviour,  towards  Men, , 
appeared.- -He  faved  us,  by  the  Wafhing  of  Rege- 
neration,   and  renewing  of  the  Holy  Ghoft.'     And 

CoL 


Part  III.  of  graciom  AffeBiom.  339 

Col.  ii.  "j^^,  'In  the  which  ye  alfo  w;alked,  fome  Time, 
whf^n  ye  lived  in  them.  But  now  you  alio  put  off  all 
thefe;  Anger,  V/rath,  Malice,  Blaiphemy,  filthy  Com- 
munication out  of  your  Mouth.* 

IX.  Gracious  Affediions  foften  the  Heart,  and  are 
attended  and  followed  with  a  chriitian  I'endernefs  of 
Spirit. 

Falfe  Affedions,  however  Perfons  may  feem  to  be 
melted  by  them  while  they  are  new,  yet  have  a  Tendency 
in  the  End  to  harden  the  Heart.  A  Difpofition  to  fome 
Kind  of  Painons  may  be  eftabliihed  •,  fuch  as  imply 
Self-feeking,  Self-Exaltation,  an  '  Oppofition  to  others. 
JBut  falfe  Affedions,  with  the  Delufion  that  attends 
them,  finally  tend  to  ftupify  the  Mind,  and  lliut  it  up 
agamiV  thofe  AiTeilions  wherein  Tendernefs  of  Heart 
CGAififts:  And  the  Eifed  of  them  at  lad  is,  that  Perfons 
in  the  fettled  Frame  of  their  Minds,  become  lels  affected 
with  their  prefent  and  paft  Sins,  and  lefs  confcientious 
with  Refpe6L  to  future  .>ins,  lefs  moved  v/ith  the  War- 
nings and  Cautions  of  God's  Word,  or  God's  Chailife- 
ments  in  his  Providence,  more  carelefs  of  the 
Frame  of  their  Hearts,  and  the  Manner  and  Ten- 
dency of  their  Behaviour,  lefs  quick-fighted  to  difcern 
what  is  finful,  lefs  ?.fraid  of  the  Appearance  of  Evil, 
than  they  were  v/hile  they  Vs^ere  under  legal  Awakenings 
and  Fears  of  Hell.  Now  they  have  been  the  Subjecfts 
of  fuch  and  fuch  ImpreiTions  and  Affed:ions,  and  have 
a  high  Opinion  of  themfclves,  and  look  on  their  State 
to  be  fafe;  they  can  be  much  more  eafy  than  before,  in 
living  in  the  Negle(5l  of  Duties  that  are  troublefome  and 
inconvenient-,  and  are  much  more  (low  and  partial  in 
complying  v/ith  difficult  Commands-,  are  in  no  Meafure 
fo  alarmed  at  the  Appearance  of  their  own  Defects  and 
TranfgrelTions ;  are  embolden'd  to  favour  themfelves 
more,  v/ith  Refpe^l  to  the  Labour,  and  painful  Care 
and  Exadnefs  in  their  W^alk,  and  more  eafily  yield  to 
Temptations,  and  the  Solicitations  of  their  Lufts;  and 

have 


340  7he  ninth  Sign  Part  III. 

have  far  lefs  Care  of  their  Behaviour,  when  they  come 
into  the  holy  Prefcnce  of  God,  in  the  Time  of  pubhck 
or  private  Worfhip.  Formerly  it  may  be,  undgr  legal 
Conviftions,  they  took  much  Pains  in  Religion,  and 
denied  themfelves  in  many  Things:  But  now  they 
think  themfelves  out  of  Danger  of  Hell,  they  very 
much  put  off  the  Burden  of  the  Crofs,  and  fave  them- 
felves the  Trouble  of  difficult  Duties,  and  allow  them^ 
felves  more  of  the  Comfort  of  the  Enjoyment  of  their 
Eafe  and  their  Lulls. 

Such  Pcrfons  as  thefe,  inflcad  of  em^bracing  Chrifl  as 
their  Saviour  from  Sin^  they  trufl  in  him  as  the  Saviour 
of  their  Sins:  Inftead  of  flying  to  him  as  their  Refuge 
from  their  fpiritual  Enemies^  they  make  Ufe  of  him  as 
the  Defence  of  their  fpiritual  Enemies^  from  God,  and 
to  ftrengthen  them  againft  him.  They  make  Chrift  the 
Miniftcr  of  Sin,  and  great  Officer  and  Vicegerent  of  the 
Devil,  to  ftrengthen  his  Interefl,  and  make  him  above 
all  Things  in  the  World  ftrong  againft  JEHOVAH; 
lb  that  they  may  fm  againft  him  with  good  Courage,, 
and  without  any  Fear,  being  eftedlually  fecured  from 
Reftraints  by  his  moft  folemn  Warnings  and  moft  awful  i 
Threatnings.  They  truft  in  Chrift  to  preferve  to  them  i 
the  quiet  Enjoyment  of  their  Sins,  and  to  be  their 
Shield  to  defend  them  from  God's  Difpieafure;  while 
they  come  clofe  to  him,  even  to  his  Boiom,  the  Place 
of  his  Children,  to  fight  againft  him,  with  their  mortal  i 
"Weapons,  hid  under  their  Skirts.*     However  fome  of 

thefe 

*  '*  I'hele  sre  Hypocrites  that  beiie\^e,  but  fail  in  Regard  of  the 
"  Ufe  of  the  Gofpcl,  and  of  the  Lord  Jefus.  And  thefe  we  read  of, 
**  J2u/e  iii.  viz.  ol  fome  Men  t^at  did  turn  Grace  into  JVantcnnefs, 
*'  ^\iY  therein  appears  the  exceeding  Evil  of  a  Man's  Heart,  thati 
'*  YiOX  ():jly  the  Law,  but  alfo  the  glorious  Gofpcl  of  the  Lord  Jefus, 
**  Vvcrks  ill  him  all  Manner  of  Unrighteoufnefs.  And  'tis  too  com- 
*'  mon  for  Men  at  the  iirll  Work  of  Converfion,  O  then  to  cry  for 
'^  (jrace  and  Chrift,  and  afterwards  grow  licentious,  live  and  lie  in 
■■*  the  Breach  of  the  Law,  and  take  their  Warrant  for  their  Courfe 
*'  from  theGofpcl.       Shepard\  Parable,  Part  L  P.  126. 

y\gain,    P.   232.    Mr.  Shepard  fpeaks    of  fuch    Hypocrites,    as; 
thiifc,  *'  Who  like  ftrange  Eggs,  being  put  into  the  fame  Neil,  where: 

■*         ♦'  honeH 


Part  III.  of  gracious  AffeBions,  341 

thefe,  at  the  fame  Time,  make  a  great  Profcflion  of 
Love  to  God,  and  AiTurance  of  his  Favour,  and  greas 
Joy  in  tafting  the  Sweetnefs  of  his  Love. 

After  this  Manner  they  trufled  in  ChrifV,  that  the 
Apcllle  J  tide  fpeaks  of,  who  crept  in  among  the  Saints 
■unknown^  but  were  x^2^^  ungodly  Men  ^  turning  the  Grace 
cf  God  into  Lafcivioufnefs^  Jude  iv.  Thefe  are  they  that 
truft  in  their  being  righteous;  and  becaufe  God  has 
promifed  that  the  Righteous  jhall  jurely  live^  or  certainly 
be  faved,  are  therefore  emboldened  to  ccmmit  Iniquity, 

whom 


**  honeH  Men  have  lived,  they  have  been  hatched  up;  and  wlien 
**  they  are  young,  keep  their  Neft,  and  live  by  crying  and  openin'?- 
"  their  Mouths  wide  after  the  Lord  and  Food  of  his  Word  ;  but  when 
**  their  Wings  are  grown,  and  they  have  got  feme  Affeilions,  fome 
**  Knowledge,  fome  Hope  of  Mercy,  are  hardcn'd  thereby  to  fly  from 
**  God."  And  adds,  **  Can  that  Man  be  good,  whom  God's  Grace 
**  makes  worfe?'* 

Again,  Part  II.  P.  167.  **  When  Men  fly  to  Chrifl  in  Times  of 
"Peace,  that  fo  they  may  preferve  their  Sins  v^ith  greater  Peace  of 
**  Confcience;  fo  that  Sin  makes  them  fly  to  Chrift,  as  well  as 
*'  Mifery;  not  that  they  may  deftroy  and  abolifli  Sin,  but  that  they 
*'  may  be  preferved  in  their  Sins  with  Peace  ;  then  Men  may  be  faid 
**  to  apprehend  Chrill  only  by  a  feeming  Faith. — Many  an  Heart 
**  fecretly  faith  this.  If  I  can  have  my  Sin  and  Peace,  and  Confcience 
*'  quiet  for  the  prefent,  and  God  merciful  to  pardon  it  afterward  ; 
**  hence  he  don't  rely  (a*^  he  faith)  only  on  the  Mercy  of  God  in 
**  Chrifc:  And  nov/  this  hardens  and  blinds  hira,  and  makes  him 
**  fecure,  and  his  Faith  is  Sermon-Proof,  nothing  ftirs  him. — And 
**  were  it  not  for  their  Faith  they  fliould  defpair,  but  this  keeps  them 
^*  up.  And  now  they  think  if  they  have  any  Trouble  of  Mind,  the 
**  Devil  troubles  'em ;  and  fo  makes  Chrift  and  Faith  Proteftors  of 
"  Sin,  not  Purifiers  from  Sin;  which  is  moll  dreadful;  turning 
**  Grace  to  Wantonnefs,  as  they  did  facrifice.  So  thefe  would  fin 
**  under  the  Shadow  of  Chrift,  becaufe  the  Shadow  is  good  and  fvveet, 
**  Mzc^.  iii.  1 1 .  They  had  fubtil  fly  Ends  in  good  Duties ;  for  therein 

*'  may  lie  a  Man's  Sin :  Yet  they  lean  upon  the  Lord. When 

**  Money-changers  came  into  the  Temple,  Tcu  ha've  made  it  a  Den 
*•  cf  Thieojes,  Thieves  when  hunted,  fly  to  their  Den  or  Cave,  and 
**  there  they  arc  fecure  againft  all  Searchers,  and  Hue-and-cries ;  fo 
**  here.  But  Chrift  whipped  them  out.  So  when  Men  arc  purfued, 
■*  with  Cries  and  Fears  of  Confcience,  away  to  Chrift  they  go  as  to 
**  their  Den  :  Not  as  Saints  to  pray  and  lament  out  the  Life  of  their 
**  Sin  there ;  but  to  prgferve  their  Sin.  This  is  vile:  Will  the  Lori 
**  receive  fuch?" 


342  The  ninth  Sign  Part  III, ! 

whom  God  threatens  in  Ezek.  xxxiii,  13.  TVhenlJIjall 
fay  to  the  Righteous^  that  he  JJoall  furely  live ;  //  he  trufts 
to  his  own  Rightecuftefs^  and  commit  Iniquity,  all  his 
Right e Gufnefs  Jha II  not  be  reme^yibred;  hut  for  his  Iniqiiity 
that  he  hath  committed^  he  fhall  die  for  it. 

Gracious  >..fFe6tions  are  of  a  quite  contrary  Tendency; 
they  turn  a  Heart  of  Stone  more  and  more  into  a  Heart 
of  Flefn.  An  holy  Love  and  Hope  are  Principles  that 
are  vailly  more  efficacious  upon  the  Heart,  to  make  it 
tender,  and  to  fill  it  with  a  Dread  of  Sin,  or  whatever 
might  difpleafe  and  offend  God,  and  to  engage  it  to 
Watchful nefs  and  Care  and  Stridtnefs,  than  a  flavifh 
Fear  of  Hell.  Gracious  Affe^lions,  as  was  obferved 
before,  flow  out  cf  a  contrite  Heart,  or  (as  the  Word 
fignifies)  a  bruifed  Heart,  bruifed  and  broken  with 
godly  Sorrow,  which  makes  the  Heart  tender,  as 
bruifed  Flefh  is  tender,  and  eafily  hurt.  Godly  Sorrow 
has  much  greater  Influence  to  make  the  Fleart  tender, 
than  meer  legal  Sorrow  from  felfifh Principles. 

The  Tendernefs  of  the  Heart  of  a  true  Chriftlan,  is 
elegantly  fignified  by  our.  Saviour,  in  his  comparing 
fuch  a  one  to  a  little  Child.  The  Fleili  of  a  little 
Child  is  very  tender:  fo  is  the  Heart  of  one  that  is  new- 
born. This  is  reprefented  in  what  we  are  told  of 
Naanian\  Cure  of  his  Leprofy,  by  his  walliing  in  Jordan^ 
by  the  Diredion  of  the  Prophet-,  which  was  undoubt- 
edly a  Type  of  the  renewing  of  the  Soul,  by  walhing 
in  the  Laver  of  Regeneration.  We  are  told,  2  Kings 
V.  1 4.  That  he  went  down^  and  dipped  himfelf  feven  Times 
in  Jordan,  according  to  the  Saying  of  the  Man  of  God\ 
and  his  Flefh  came  again.,  like  unto  the  Flefh  of  a  little 
Child.  Not  only  is  the  Flefh  of  a  little  Child  tender, 
but  his  Mind  is  tender.  A  little  Child  has  his  Heart 
eafily  moved,  wrought  upon  and  bowed :  So  is  a  Chrif- 
tian  in  fpiritual  Things,  A  little  Child  is  apt  to  be 
affected  with  Sympathy,  to  weep  with  them  that  weep, 
and  can't  well  bear  to  fee  others  in  Diftrcfs :  So  it  is 
with  aChriftian-,  John  xi.  '2,S^  ^<^^>  xii.  15.  i  Cor.  xii. 

26. 


Part  III.  ef  gracious  Affe5f torn.  343 

26.  A  little  Child  is  eafily  won  by  Kindnefs :  So  is  a 
Chriftian.  A  little  Child  is  eafily  afFeded  with  Grief 
at  temporal  Evils,  and  has  his  Heart  melted,  and  falls 
a  weeping:  Thus  tender  is  the  Heart  of  a  Chriftian, 
wddi  Regard  to  the  Evil  of  Sin.  A  little  Child  is  eafily 
affrighted  at  the  Appearance  of  outward  Evils,  or  any 
Thing  that  threatens  its  Hurt:  So  is  a  Chriftian  apt  to 
be  alarmed  at  the  Appearance  of  moral  Evil,  and  any 
Thing  that  threatens  the  Hurt  of  the  Soul.  A  little 
Child  when  it  meets  Enemies,  or  fierce  Beafts,  is  not 
apt  to  truft  its  own  Strength,  but  flies  to  its  Parents  for 
Kefuge :  So  a  Saint  is  not  felf-confident  in  engaging 
fpiritual  Enemies,  but  flies  to  Chrift.  A  little  Child  is 
apt  to  be  fufpicious  of  Evil  in  Places  of  Danger, 
afraid  in  the  Dark,  afraid  when  left  alone,  or  far  from 
Home:  So  is  a  Saint  apt  to  be  fcnfible  of  his  fpiritual 
Dangers,  jealous  of  himfelf,  full  of  Fear  when  he  can't 
fee  his  Way  plain  before  him,  afraid  to  be  left  alone, 
and  to  be  at  a  Diftance  from  God;  Prov.  xxviii.  14. 
Happy  is  the  Man  that  f  earth  alway ;  hut  he  that  harden- 
\$th  his  Heart  jhall  fall  into  Mifchief.  A  little  Child  is 
apt  to  be  afraid  of  Superiors,  and  to  dread  their  Anger,, 
and  treir.ble  at  their  Frowns  and  Threatnings:  So  is  a 
true  Saint  with  Refped  to  God:  Pfal.  cxix.  120.  My- 
Flefi  tnmhleth  for  Fear  of  thee^  and  I  fim  afraid  of  thy 
Judgments,  Ifai.  Ixvi.  2.  5"'(?  this  Man  will  I  look^  even 
to  him  that  is  poor^  and  tremhkth  at  ray  Word,  Verfe  ^., 
Bear  ye  the  V/ord  of  the  Lord^  ye  that  tremble  at  his^. 
Word.  Ezra  ix.  4.  "Then  were  affemhled  unto  rne^  every 
one  that  tremhkth  at  the  Words  of  the  God  of  IfraeJ^ 
iChap.  x.  3.  According  to  the  Counfel  of  my  Lord^  and  of 
thofe  that  tremble  at  the  Commandment  of  our  God,  A 
little  Child  approaches  Superiors  with  Awe :  So  do  the 
i Saints  approach  God  with  holy  Aw€  and  Reverence,, 
Job  xiii.  1 1 .  Shall  not  his  Excellency  make  you  afraid^ 
and  his  Dread  fall  upon  you.  Holy  Fear  is  fo  much, 
the  Nature  of  true  Godlinefs,  that  it  is  called  in  Scrip- 
ture by  no  other  Name  more  frequently,  than  the  Fear 
^f  (^od.  Hence 


344  ^^^  ^^'^^^  ^^i^  Part  IIL 

Hence  gracious  Affe6lions  don't  tend  to  make  Men 
bold,  forward,  noify  and  boifterous  •,  but  rather  to  fpeak 
tremhling\  (Hof.  xiii.  i.  lVhen^^\\rd\m  f pake  trembling,  ^ 
be  exalted  himfelf  in  Ifrael  •,  hut  when  he  offended  in  Baal, , 
he  died  J  and  to  cloath  with  a  Kind  of  holy  Fear  in  all 
their  Behaviour  towards  God  and  Man-,  agreeable  to 
Pfal.  ii.  II.  I  Pet.  iii.  15.  2  Cor.  vii.  1^.  Eph.  vi.  5^ 
I  Pet.  iii.  2.  Rom.  xi.  20. 

But  here  fome  may  objedt  and  fay,  Is  there  no  fuch 
Thing  as  a  holy  Boldnefs  in  Prayer,  and  the  Duties  of 
divine  Worlhip  ?  I  anfwer.  There  is  doubtlefs  fuch  a 
Thing;  and  it  is  chiefly  to  be  found  in  eminent  Saints, 
Perfons  of  great  Degrees  of  Faith  and  Love.  But 
this  holy  Boldnefs  is  not  in  th-e  lead  oppofite  to  P^eve- 
rence\  though  it  be  to  Difunion  and  Servility.  1.  abolifhes 
or  leffens  that  Difpofition  which  arifes  from  ?ngral, 
Biftance  or  /Alienation  \  and  alfo  Diftance  of  Relation,  as- 
that  of  a  Slave:  But  not  at  all,  that  which  becomes  the 
natural  Diftancey  whereby  we  are  infinitely  inferior.  No 
Boldnefs  in  poor  finful  Worms  of  the  Duft,  that  have 
a  right  Sight  of  God  and  themfelves,  will  prompt  them 
to  approach  to  God  with  lefs  Fear  and  Reverence,  tharii 
fpotlefs  and  glorious  Angels  in  Heaven-,  who  covert 
their  Faces  before  his  Throne-,  Ifai.  vi.  at  the  Beginning. 
Rebecca^  (who  in  her  Marriage  with  Ifaac^  in  almoft  all 
its  Circumftances,  was  manifcflly  a  great  Type  of  the 
Church,  the  Spoufe  of  Chrift)  when  flie  meets  IfaaCy 
lights  off  from  her  Camel,  and  takes  a  Veil,  and  covers 
herfelf -,  although  fhe  was  brought  to  him  as  his  Bride,  to, 
be  with  him,  in  the  neareft  Relation,  and  moft  intimate 
Union,  that  Mankind  are  ever  united  one  to  another  in.*; 
Elijah^  that  great  Prophet,  who  had  fo  much  holy 
Familiarity  with  God,  at  a  Time  of  fpecial  Nearnefs  to; 
God,  even  when  he  convcrfed  with  him  in  the  Mount,; 

wrapped 

*  Dr.  Ames^  in  his  Cafes  of  Confcience,  Book  III.  Chap,  iv.i 
fpeak s  of  an  holy  Modeily  in  the  Worlhip  of  God,  as  one  Sign  oi 
true  Humility. 


Part  III.  of  gracious  JffeBlons,  345 

wrapped  his  Face  in  his  Mantle.  Which  was  not  becaiife 
he  was  terrified  with  any  fervile  Fear,  by  tbjC  terrible 
JVind^  and  Earthquake^  and  Fire  \  but  after  thefe  were 
all  over,  and  God  fpake  to  him  as  a  Friend,  in  a,  ftill 
f?n all  Voice,   i  Kings  xix.  12,  13.     And  after  the  Fire,  a 
Jim  frncill  Voice:  And  it  wa%  fo,  when  Elijah  heard  it ^ 
hi  wrapped  his  Face  in  his  Mantle.     And  Mofes,  with 
whom  God  fpake  Face  to  Fsce,  as  a  Man  fpeaks  with 
his  Friend,  and  was  d^flinguifhed  from  all  the  Prophets, 
in  the  Familiarity  with  God  that  he  was  admitted  to; 
at  a  Time  when  he  v/as  brought  ncarcft  of  all,  when 
God  fhewed  him  his  Glory  in  that  fam.e  Mount,  where 
he  after w^ards  fpake  to  Elijah ;  He  made  Hajie,  and  bowed 
his  Head  towards  the  Earth,  and  worjhipped.  Exod .  xxxiv* 
8.     There  is  in  fome  Perfons,  a  mod  unfuitabk  and 
unfufferable  Boldnefs,  in  their  AddreiTcs  to  the  great 
[Jehovah,  in  an   AiFe6i:ation  of  an  holy  Boldnefs,  and 
■Oftentation  of  eminent  Nearnefs  and  Familiarity ;  the 
'very  Thoughts  of  which  would  make  them  fhrink  into 
•inothing,  v/ith  Horror  and  Confufion,  if  they  faw  the 
piftance  that  is  between  God  and  them.     They  are  like 
|;the  Fharifee,  that  boldly  came  up  near,  in  a  Confidence 
jof  his  own   Emincncy  in  Holinefs.     Where&s  if  they 
faw  their  Vilenefs,  they  would  be  m.ore  like  the  Puhlicafiy 
Ithat  ftcod  afar  off,  and  durji  not  fo  much  as  lift  up  his 
Eyes  to  Heaven^  hut  fmots  upon  his  Breaj%  faying,  God 
he  merciful  to  me  a  Sinner,     Ic  becomes  fuch  llnful  Crea-  , 
itures  as  we,  to  approach  a  holy  God  (altho'  with  Faith, 
and  without  Terror,)  yet  with  Contrition,   and  penitent 
Shame  and  Confufion  of  Face.     It  is  foretold  that  this 
fhould  be  the  Difpofition  of  the  Church,  in  the  Time 
bf  her  higheft  Privileges  on  Earth,  in  her  latter  Day  ^ 
of  Glory,  when  God  fhould  remarkably  comforc  her, 
by  revealing  his  Covenant-Mercy  to  her;  Ezek.  xvi.  60, 
to  the  End.  I  will  ejiahlijh  unto  thee  an  everlcjiing  Cove- 
nant.   Then  thou  foalt  remember  thy  Ways,  and  be  ajhamed. 
—And  I  will  ^fiahliflj  my  Covenant  with  thee-,  and  thou 
^alt  knew  'that  lam  the  Lord:  That  thou  mayejl  remember^ 

Z  find 


34^  The  ninth  Sign  Part  III, 

und  be  confounded^  and  never  open  thy  Mouth  any  more^ 
hci-auje  of  thy  Jhame^  when  I  am  pacified  toward  thee^ 
for  alL  that  thou  haft  done  \  faith  the  Lord  God,  The 
V*  Oman  that  we  read  of  in  the  7th  Chapter  of  Luke^ 
that  was  an  eminent  Saint,  and  had  much  of  that  true 
Love  which  cads  out  Fear,  by  Chriil's  own  Teftimony, 
Vcrfe  47,  fhe  approached  Chriil  in  an  amiable,  and 
acceptable  Manner,  when  fhe  came  with  that  humble 
Modefly,  Reverence  and  Shame,  when  fhe  flood  at  his 
Feet,  weeping  behind  him,  as  not  being  fit  to  appear 
before  his  Face,  and  wafhed  his  Feet  with  her  Tears. 

One  Reafon  why  gracious  Affedlions  arc  attended 
witli  this  Tendernefs  of  Spirit  which  has  been  fpoken 
of,  is  that  true  Grace  tends  to  promote  Convidions  of 
Confcience.  Perfons  arc  wont  to  have  Convictions  of 
Confcience  before  they  have  any  Grace:  And  if  after- 
wards they  are  truly  converted,  and  have  true  Repen- 
tance, and  Joy,  and  Peace  in  believing-,  this  has  a 
Tendency  to  put  an  End  to  f  errors,  but  has  no  Tendency  ' 
to  put  an  End  to  Convitlions  of  Sin,  but  to  incrcafc  them. '' 
It  don't  flupify  a  Man's  Confcience-,  but  makes  it  m.ore 
fcnfible,  more  eafily  and  thoroughly  difcerning  the 
Sinfulnefs  of  that  which  is  fmful,  and  receiving  a  greater 
Conviftion  of  the  henious  and  dreadful  Nature  of  Sin, 
fufceptive  of  a  quicker  and  deeper  Senfc  of  it,  and 
more  convinced  of  his  own  Sinfulnefs,  and  Wickednefs  ; 
of  his  Heart:  and  confequently  it  has  a  Tendency  to 
make  him  more  jealous  of  his  Heart.  Grace  tends  to 
give  the  Soul  a  further  and  better  Convi5iion  of  the  fame 
Things  concerning  Sin,  that  it  was  convinced  of  under 
a  legal  Work  of  the  Spirit  of  God;  viz.  Its  grctt 
Contrariety  to  the  Will  and  Law  and  Honour  of  God, 
the  Greatnefs  of  God's  Hatred  of  it,  and  Difplcafure 
againil  it,  and  the  dreadful  Puniihmcnt  it  cxpofes  to 
and  deferves.  And  not  only  fo,  but  it  convinces  the 
Soul  of  fomcthing  further  concerning  Sin,  that  it  faw 
nothing  of  while  only  under  legal  Convi5iions'j  and  that 
is  the  infinitely  hateful  Nature  of  Sin,  and  its  Dreadful- 

ncfs 


Part  III.  of  gracious  J!ffe5iioni.  34^ 

nefs  upon  that  Account.  And  this  makes  the  Heart 
tender  with  Refpedl  to  Sin;  like  Davids  Heart,  that 
fmote  him,  when  he  had  cut  off  SauV%  Skirt.  The 
Heart  of  a  true  Penitent  is  like  a  burnt  Child,  that 
dreads  the  Fire.  Whereas  on  the  Contrary,  he  that 
has  had  a  counterfeit  Repentance,  and  f a  fe  Comforts 
and  Joys,  is  like  Iron  that  has  been  fuddenly  heat  and 
quenched;  it  becomes  much  harder  than  before.  A 
falfe  Converfion  puts  an  End  to  Convidlions  of  Con- 
fcience;  and  fo  either  takes  away,  or  much  diminilhes 
that  Confcientioufnefs,  which  was  manifefted  under  a 
Work  of  the  Law. 

All  gracious  Affe6lions  have  a  Tendency  to  promote 
this  chriftian  Tendernefs  of  Heart,  that  has  been  fpoken 
of:  Not -only  a  godly  Sorrow,  but  alfo  a  gracious  Joy; 
Pfal.  ii.  II.  '  Serve  the  Lord  with  Fear,  and  rejoice 
with  Trembling/  As  alfo  a  gracious  Hope;  PfaL  xxxiiio 
18.  '  Behold  the  Eye  of  the  Lord  is  upon  them  that 
fear  him,  upon  them  that  hope  in  his  Mercy.'  And 
Pfal.  cxlvii.  II.  *  The  Lord  takcth  Pleafure  in  them„ 
that  Fear  him,  and  in  them  that  hope  in  his  Mercy.' 
Yea,  the  moft  confident  and  affured  Hope,  that  is  tnily 
gracious,  has  this  Tendency.  The  higher  an  holy 
Hope  is  raifed,  the  more  there  is  of  this  chrillian  Ten- 
dernefs. The  banilhii  g  of  a  fervile  Fear,  by  a  holy 
Afiurance,  is  attended  with  a  proper  ionable  Increafeof 
a  reverential  Fear.  The  diminifhing  of  the  F'ear  of  the 
Fruits  of  God's  Difpleafure  in  future  Punifhment,  is 
attended  with  a  proportionable  Incrtafe  of  Fear  of  his 
Difpleafure  itfelf:  The  diminifhing  of  the  Fear  of 
Hell,  with  an  Increafe  of  the  Fear  of  Sin.  The  vanifh- 
ing  of  Jealoufies  of  the  Perfon's  State,  is  attended  with 
a  proportionable  Increafe  of  Jealoufy  of  his  Heart,  in 
a  Diftruft  of  its  Strength,  Wifdom,  Sr^ibility,  Faith- 
fulnefs,  ^c.  The  lefs  apt  he  is  to  be  afraid  of  natural 
Evil,  having  '  his  Heart  fixed  trufting  in  God,  and  fo 
not  afraid  of  evil  Tidings ;'  the  more  apt  is  he  to  be 
alarmed  with  the  Appearance  of  moral  Evil,  or  the 

Z  %  Evil 


348  The  tenth  Sign  Part  III. 

Evil  of  Sin.  As  he  has  more  holy  Boldnefs,  fo  he  has 
lefs  of  Self-conadcnce,  and  a  forward  affuniing  Bold- 
ncfs,  and  more  Modelly.  As  he  is  more  fure  than 
others  of  DcUverance  from  Hell,  fo  he  has  more  of  a 
Senie  of  the  Defert  of  it.  He  is  lefs  apt  than  others  to 
be  riiaken  in  Faith-,  but  more  apt  than  others  to  be 
moved  ^vith  folemn  Warnings,  and  with  God's  Frowns, 
and  with  the  Calamities  of  others.  He  has  the  firmefc 
Comfort,  but  the  fofted  Heart:  Richer  than  others, 
but  poorell  of  all  in  Spirit:  The  talleil  and  flrongeft 
Saint,  but  the  lead  and  tendered  Child  amongil  them. 

X.  Another  Thing  v/herein  thofc  AfFedlions  that  are 
truly  gracious  and  holy,  dilTer  from  thofe  that  are  falfc, 
is  beautiful  Symmetry  and  Proportion. 

Not  that  the  Symmetry  of  the  Vertues,  and  gracious 
Affections  of  the  Saints,  in  this  Life,  is  perfect:  it 
oftentimes,  is  in  many  Things  defective,  thro'  the  Im.per- 
iec^lon  of  Grace,  for  want  of  proper  Inirru6lions,  thro' 
Errors  in  Judgment,  or  fomc  particular  Unhappinefs  of 
natural  Temper,  or  Defedsin  Education,  and  many  other 
,  Difad vantages  that  m^ght  be  mentioned.  But  yet  there 
is,  in  no  wife,  that  monftrous  Difproportion  in  gracious 
AfFedions,  and  the  various  Farts  of  true  Religion  in  the 
Saints,  that  is  very  commonly  to  be  obierved,  in  the 
falfe  Rehgion,  and  counterfeit  Graces  of  Hypocrites. 
■  In  the  truly  holy  Affediions  of  the  Saintis  is  found 
that  Proportion,  which  is  the  natural  Confequence  of 
the  Univerfality  of  their  Sandlificaticn.  They  have 
the  whole  Image  of  Chrift  upon  them :  They  have  '  put 
off  the  old  Man,  and  have  put  on  the  new  Man'  entire 
in  all  his  Parts  and  Members.  '  It  hath  plcafed  the 
Father  that  in  Chrift  all  Fuinefs  iliould  dwell :'  There 
is  in  him  every  Grace :  '  He  is  full  of  Grace  and  Truth: 
A.nd  they  that  arc  Chriil's,  do  '  of  his  Fuinefs  receive, 
and  Grace  for  Grace-,'  {John  i.  14,  16.)  i.  e.  there  is 
every  Grace  in  them,  which  is  in  Chrift:  'Grace  for 
Grace i'  that  is,  Grace  anfwxrable  to  Grace:  There  i3 

no 


Part  IIL    '        cf  gracious  Jfc5Iicns.  349 

no  Grace  in  Chrift,  but  there  is  its  Image  in  Believers 
to  anlwer  it:  The  Image  is  a  true  Image;  and  there  is 
fomcthing  of  the  fame  beautiful  Proportion  in  the 
Image,  which  is  in  the  Original;  there  is  Feature  for 
Feature,  and  Member  for  Member.  There  is  Sym.me- 
try  and  Beauty  in  God's  Workmanfhip.  The  natural 
Body,  which  God  hatli  made,  ccnfifts  of  m.any  Mem- 
bei*s;  and  all  are  in  a  beautiful  Proportion:  So  it  is  in 
the  new  Man,  con  filling  of  various  Graces  and  AfTcc- 
tions.  The  Body  of  one  that  was  born  a  perfed:  Child, 
may  fail  of  exad"  Proportion  through  Diftem.per,  and 
the  VYeaknefs  and  Wounds  of  fome  of  its  Members; 
yet  the  Diiproportion  is  in  no  Meafure  like  that  of  thofc 
that  arc  born  Monders. 

It  is  v/ith  Hypocrites,  as  it  was  with  Ephraim  of  old, 

at  a  Time  when  God  greatly  complains  of  their  Kypo- 

jcrify;  Hof  vii.  '  Ephraim  is  a  Calce  not  turned,'  half 

.roaiicd  and  half  raw:  There  is  commonly  no  Manner 

of  Uniformity  in  their  AfFeclions. 

There  is  in  many  of  them  a  great  Partiality,  with 
Regard  to  the  fcvcral  Kinds  of  religious  AfTedions: 
Great  Affections  in  fome  Things,  and  no  Manner  of 
Proportion  in  otherSo  An  holy  Hope  and  holy  Fear 
■go  together  in  the  Saints,  as  has  been  obferved  from 
Pfal.  xxxiii.  18,  and  cxlvii.  11.  But  in  fome  of  thefe  is 
the  mod  confident  Hope,  v/hiie  they  arc  void  of  Reve- 
rence, Sclf-jealoufy  and  Caution,  and  to  a  great  Degree 
call  oft  Fear.  In  the  Saints,  Joy  and  holy  Fear  ro 
together,  though  the  Joy  be  never  fo  great;  as  it  v/as 
with  the  Difciples,  in  that  joyful  Morning  of  Chrifc's 
Refurrcdion,  Matth.  xxviii.  8.  '  And  they  departed 
quickly  from  the  Sepulchre,  with  Fear  and  gri^at 
Joy.*     But  many  of  thefe  rejoice  without  tremblino-: 

Their 


the 

as  at 


*  *'  Renewed  Care    and  Diligence  follows  the   Sealings   of 
"  Spirit.     Now   is  the  Soul  at  the  Foot  of  ChriH,  as  Mary  wa 
**  t^ie  Sepulchre,  'vtkh  Fear  and  great  Joy,     He  that  travels  the  Road 
**  with  a  rich  Treafiirc   about  him,  is  afraid  of  a  Thief  in  everv 
'"  "Duih."     Fla^veVz  Sacramental  Meditations.  Mcdi.  4.  -■ 


350  The  tenth  Sign  Part  III. 

Their  Joy  is  of  that  Sort,  that  is  truly  oppofite  to 
godly  Fear. 

Bat  particularly,  one  great  DiiTerence  between  Saints 
and  Hypocrites  is  this,  that  the  Joy   and  Comfo;t  of 
the  Former  is  attended  with  godly  Sorrow  and  Mourn- 
ino-  for  Sin.     They  have  not  only  Sorrow  to  prepare 
them  for  their  firft  Comfort,  but  after  they  are  comforted, 
tind  their  Joy  eftabliflied.     As  it  is  foretold  of  the 
Church  of  God,  that   they   fhould  mourn  and   loath  ' 
themfelves  for  their  Sins,  after  they  were  returned  from 
the  Captivity,  and  were  fettled  in  the  Land  of  Canaan^ 
the  Land  of  Reft,  and  the  Land  that  flows  with  Milk 
and  Honey,   Ezek.  xx,  42,  43,    '  And  ye  fhall  know 
that  I  am   the  Lord,  when  I  fhall   bring  you  into  the 
Land  of  Ifrael^  into  the  Count;  y  for  the  which  I  lifted 
up  mine  Hand,  to  give  it  to  your  Fathers.     And  there 
fhall  ye  remember  your   Ways,  and  all  your  Doings, 
wherein  ye  have  been  defiled;  and  ye  fhall  loath  your- 
felves  in  your  own  Sight,  for  all  your  Evils  that  ye  have 
committed.'     As  alfo  in  Ezek.  xvi.  61,  62,  6^.  A  true 
Saint  is  like  a  little  Child  in  this  Refpc6l;  he  never  had 
any  godly  Sorrow  before  he  was  born  again;  but  fince 
has  It  often  in  Exercife;  As  a  little  Child,  before  it  is 
born,  and  v/hile  it  remains  in  Darknefs,  never  cries; 
bur  as  foon  as  ever  it  fees  the  Light,  it  begins  to  cry  •, 
and  thenceforward  is  often  crying.     Although  Chrift 
hath  borne  our  Griefs,  and  carried  our  Sorrows,  fo  that 
we  are  freed  from  the  Sorrow  of  Punijhment^  and  may 
now  fweetly  feed  upon  the  Comforts  Chrift  hath  pur- 
chafed  for  US;  yet  that  hinders  not  but  that  our  feeding  ; 
on  thefe  Comforts  fhould  be  attended  with  the  Sorrow  of 
Repentance.     As  of  old,    the  Children  of  Ifrael  were 
commanded,  evermore  to  feed  upon  the  ;:afchal  Lamb, 
with  bitter  Herbs.*     True  Saints   are  fpoken   of  in 

Scripture 

*  "  If  Repentance  accompanies  Faith,  *tis  no  Prefumption  to 
"  believe.  Many  know  the  Si«  ;  and  hence  believe  in  Chrift,  trull 
**  in  Chrift i  and  there  is  an  End  of  their  Faith.    But  what  Con- 

<^  feflion 


Part  III.  of  gracious  Affe5liom.  351 

Scripture,  not  only  as  thofe  that  have  mourn'd  for  Sin, 
but  as  thofe  that  cio  mourn,  whole  Manner  it  is  Hill  to 
mourn;  Matth.  v.  4.  '  Bieilcd  are  they  that  mourn,  for 
they  fhali  be  comforced.' 

Not  only  is  there  often  m  Hypocrites,  an  efient^al 
Deficiency,  as  to  the  various  Kinds  of  religious  Aifec- 

tions; 

**  feffion  and  Sorrow  for  Sin  ?  What  more  Love  to  Chril;  t-Jlows 
**  this  Faith  ?  Truly  none.  Nay,  their  Faith  is  the  Caaie  why  thoy 
**  have  none.  For  they  think,  if"  1  truil  in  Chrilt  to  forgive  hie,  h4 
**  will  do  it;  and  there  is  an  End  tf  the  Bufinefs.  VeriJ)  this 
"  Hedge  Faiih,  this  Eramble-Faith,  that  catches  hold  on  Chrill, 
**  and  pricks  and  fcratches  Chriit,  by  more  Impcnitency,  more  Con- 
**  tempt  of  him,  is  meer  Preiumption  ;  v/hich  Ihaii  one  Day  be 
*'  burnt  up  and  deftroyed  by  the  Fire  of  God'b  Jealoufy.  Fie  upon 
**  that  Faith,  that  ferves  only  to  keep  a  Man  from  bei,ng  tormeiited 
**  before  his  Time  ! .  Your  Sins  would  be  your  Sorrows,  bilf  that 
•*  your  Faith  quiets  you.  But  if  Faiih  be  accompanied  with  Re.^/^n- 
•*  tance.  Mourning  for  Sin,  more  Eiceem  of  God's  Grace  in  Chrift; 
**  fo  that  nothing  breaks  thy  Heart  more  than  the  'I  houghis  of  .. 
'*  Chrift's  unchangeable  Love  to  one  fo  vile,  and  this  Love  makes 
*'  thee  love  much,  and  love  him  the  more  ;  as  thy  Sin  increafeth,  fo 
**  thou  deiirell  thy  Lcrve's  Increafe;  and  now  the  Stream  of  thy 
•*  Thoughts  run,  how  thou  m.ayeil  live  to  him  that  died  for  rbte: 
**  This  was  Marfh  Faith,  who  fat  at  Chrift's  Feet  weeping,  wafning 
•*  them  with  her  Tears,  and  loving  much,  becaufe  much  was  for- 
**  given."     .J/^^jt^r/^'s  Sound  Believer,  Fa:e    2?,    129 

*'  You  fiiall  knov/  godly  Sorrow  (^ays  Dr.  Frejion^  in  hjs  Diuourfa 
"  on  Paul's  Converfion)  by  the  Continuance  of  it:  It  is  coniti. nt; 
**  but  v/orldly  Sorrow  is  buta  Pafnon  of  the  Mind ,  it  changes,  ir.  Lils 
**  not.  Tho'  for  the  prefent  it  may  be  violent  and  llrong,  and  .vork 
**  much  outwardly ;  yet  it  comes  but  by  Fits,  and  continues  not; 
**  Like  a  Land  Flood,  which  violently,  for  the  prefent,  overflows 
"the  Banks;  but  it  v/ill  away  again;  it  is  not  always  thus.  But 
**  godly  Sorrow  is  like  a  Spring,  that  ilill  keeps  his  Running  both. 
"  Winter  and  Summer,  Wet  and  Dry,  in  Heat  and  C<"id,  early  and 
**  lite.  So  this  godly  Sorrow  is  the  fame  in  a  regenerate  Man  itill; 
**  take  him  when  you  will,  he  is  ftiil  ibrrowing  for  Sin.  This  godly 
"  Sorrow  Hands  like  the  Centre  of  the  Earth,  v/hich  removes  not, 
"  but  fliil  remains." 

"  I  am  perfwaded,  many  a  Man's  Heart  is  kept  from  breaking  and 
**  mourning,  becaufe  of  this.  He  iaith  (it  may  be)  that  he  is  a  vile 
"  Sinner;  but  I  trurt;  in  Chrill,  iSc.  If  they  do  go  to  Chrill  to 
**  deftroy  their  Sin,  this  makes  them  more  fecure  in  their  Sin.  For 
**  (fay  they)  I  cannot  help  it,  and  Chrift  m^\^.  do  all.  Wherea? 
"  Faith  makes  the  Soul  mourn  after  the  Lord  the  more,"  S/jej)ar4's 
Parable  of  the  Ten  Virgins,  Part  II.  P,  168.  ' 


35^  ^1^^  i^^^^^^  %»  Part  III. 

tions;  but  alfo  a  ilrange  Partiality  and  Difp  report  ion, 
in  the  fame  Affedions,  v/itlrRegard  to  different  Objects. 

Thus  as  to  the  Affeclion  of  Love^  fome  make  high 
Pretences,  and  a  great  Shew  of  Love  to  God  and 
Chriil,  and  it  may  be  have  been  greatly  affedled  with 
Vv^hat  they  have  heard  or  thought  concerning  them  :  But 
they  han't  a  Spirit  of  Lovs  and  Benevolence  towards 
Men,  but  are  difpofed  to  Contention,  Envy,  Revenge, 
and  Evil-fpeaking-,  and  will,  it  may  be,  fuffer  an  old 
Grudge  to  reil  in ^  their  Bofoms  tov/ards  a  Neighbour, 
for  feven  Years  together,  if  not  twice  fevcn  Years; 
living  in  real  Ill-will  and  Bitteinefs  of  Sp;rit  towards  him . 
And  it  may  be  in  their  Dealings  with  their  Neiglibours, 
are  not  very  flrid;  and  confcientious  in  obferving  the  Rule 
of  doing  to  ethers^  as  they  would  that  they  JJoould  do  to 
them :  i  John  iv.  20.  If  a  Man  fay^  I  love  Gcd^  and 
hateth  his  Brother^  he  is  a  Liar :  For  he  that  loveth  not 
his  Brother  J  whom  he  hath  feen^  how  can  he  love  God 
whom  he  hath  not  feen?  And  on  the  other  Hand,  there 
are  others,  that  appear  as  if  they  had  a  great  deal  of 
Benevolence  to  Men,  are  very  good  natur'd  and  generous 
in  their  Way;  but  have  no  Love  to  God, 

And  as  to  Love  to  Men,  there  are  fome  that  have 
flowing  Affedions  to  fome;  but  their  Love  is  far  from 
being  of  fo  cxtenfive  and  univerfal  a  Nature,  as  a  truly 
chriftian  Love  is.  They  are  full  of  dear  Affections  to 
fome,  and  full  of  Bitternefs  towards  others.  They  are 
knit  to  their  own  Party,  them  that  approve  of  them, 
love  them  and  admire  them ;  but  are  fierce  againil  thofe 
that  pppofe  and  diflike them.  Matth.  v.  45,  46.  Belike 
your  Father  which  is  in  Heaven :  For  he  maketh  his  Sun  to 
rife  on  the  Evil  and  on  the  Good. — For  if  ye  love  them-  which 
love you^  what  Reward  have  ye?  Do  not  even  the  Publi- 
cans the  fame?  Some  Ihcw  a  great  Affediion  to  their 
Neighbours,  and  pretend  to  be  ravifhed  with  the  Com- 
pany of  the  Children  of  God  abroad\  and  at  the  fame 
Time  are  uncomfortable  and  churlifh  towards  their 
Wives  and  other  near  Relations  at  Home^  and  are  very 

negligf'nt 


.^ ART  III.  of  gracious  AJecikm.  353 

negligent  of  relative  Duties.     And  as  to  the  great  Love 
to  Sinners    and  Oppofers  of  R.eligion,    and  the  great 
Concern  for  their  Souls,  that  there  is  an  Appeari^.nce  of 
n  fome,  even  to  extreme  Diilrers  and  Agony,  fmgiing 
out  a  particular  Perfon,  from  among  a  Multitude,    for 
its  Objed;;,  there  being  at  the  fame  Time  no  general 
CompafTion  to  Sinners,  that   are  in   equally  miferablc 
Circumftances,  but  what  is  in  a  mcnilrousDifproporiion  j 
this  feerns  to  be  of  the  Nature  c-f  a  gTacious  Affeclicn. 
JS^ot  that  I  fuppofe  it  to  be  at  all  ftrange,  that  Pity  to 
the  perilling  Souls  of  Sinners  rtiould  be  to  a  Degree  of 
Agony,  if  other  Things  are  anfwerable  ,  or  that  a  truly 
gracious  Compafficn  to  Souls  fhould  be  excrcifed  much 
more  to  fome  Peribns  than  others  that  are  equally  niiie- 
rable,  efpecially  on  fome  particular  Cccafions:  There 
may  many  Things  happen  to  fix  the  Mind,  and  affedt 
the  Pleart,  with  Refpe£t  to  a  particular  Perfon,  at  fach 
a  Juncture:  and  without  Doubt  fome  Saints  ha^e  been 
in  great  Diilrefs  for  the  Souls  cf  particular  Perfons,  fo 
as  to  be  as  it  were  in  Travail  for  them :  But  when  Peribns 
appear,  at  particular   Times,  in  racking   Agonies  for 
the  Soul  of  fome  fingle  Perfon,  far  beyond  what  has 
been  ufually  heard   or  read  of  in  em/incnt  Sai'nti.^,  but 
appear  to  be  Perfon 3  that  have  a  Spirit  of  rneek  and 
fervent  Love,  Charity,  and  Compaulon  to  Mankind  in 
I  general,  in  a  far  Irfs  Degree  than  they-,  I  fay,  fuch 
i  Agonies  are  greatly  to  be  fufpeded,  lor  Ileaibns  ah-eady 
; given;  viz.  That  the   Spirit  of  God  is   v;ont  to  give 
i  Graces,  and  gracious  Affedions  in  a  beautiful  :^ymme- 
itry  and  Proportioa. 

I  And  as  there  is  a  monfi rous  Difproportion  in  the  Lo-e 
of  fome,  in  its  Exerciies  towards  diuerent  Perfons,  fo 
there  is  in  their  feeming  Exercifes  of  Love  tpv/ards  the 
fame  Perfons.  Som^e  Men  fliew  a  Love  to  ctliers  as  to 
their  outward  Man,  they  arc  liberal  of  their  worldly 
S'jbflance,  and  often  give  to  the  Poor-,  but  have  no 
Love  to,  or  Concern  for  the  Souls  of  Men.  Others 
pretend  a  great  Love  to  Men's  Souls,  that  are  not  com- 

paffionate 


354  ^^^  "^^^^^  ^^S^  Part  III 

pafTionate  and  charitable  towards  their  Bodies.  The 
making  a  great  Shew  of  Love,  Pity,  and  Ditlrefs  for 
Souls,  cofts  them  nothing;  but  in  order  to  fhew  Mercy 
to  Men's  Bodies,  they  muft  part  with  Money  out 
of  their  Pockets.  But  a  true  chriilian  Love  to  our 
Brethren,  extends  both  to  their  Souls  and  Bodies.  And 
herein  is  like  the  Love  and  Compaffion  of  Jeius  Chrift. 
He  fhev/ed  Mercy  to  Men's  Souls,  by  labouring  for 
them  in  preaching  the  Gofpel  to  them-,  and  flicwed 
Mercy  to  their  Bodies,  in  going  about  doing  Good, 
healing  all  Manner  of  Sicknefs  and  Difeafes  among  the 
People.  Wc  have  a  remarkable  Inilance  of  Chriil's 
having  Compaffion  at  once  both  to  Men's  Souls  and 
Bodies,  fliewing  Compaffion  by  feeding  both,  in  Mark 
vi.  34,  &c.  And  J  ejus  ^  when  he  came  out^  faw  muck 
People^  and  was  moved  with  CempaJJion  towards  them*, 
hecaufe  they  were  as  Sheep  not  having  a  Shepherd^  And  he 
began  to  teach  them  many  1'hings.  Here  was  his  Compaf- 
fion to  their  Souls.  And  in  the  Seqviel,  we  have  an 
Account  of  his  Compaffion  to  their  Bodies,  becaufe 
they  had  been  a  long  While  having  nothing  to  eat:  He 
fed  five  Thoufand  of  them  with  live  Loaves  and  two 
riHies.  And  if  the  Compaffion  of  profeffimg  Chriftians 
towards  others  don't  work  in  the  fame  Ways,  it  is  a 
Sign  that  it  is  no  true  chriilian  Compaffion. 

And  furthermore,  'tis  a  Sign  that  Affedions  are  not 
of  the  right  Sort,  if  Perfons  feem  to  be  much  affedled 
with  the  bad  Qualities  of  their  Fdlow-Chriftians,  as 
t\\^  Coldnefs  and  Lifeleffiiefs  of  other  Saints,  but  are 
in  no  Proportion  affedied  with  their  ov/n  Defc6ls  and 
Corruptions.  A  true  Chriftian  may  be  affedled  with 
tliQ  Coldnefs  and  Unfavourinefs  of  other  Saints,  and 
may  mourn  much  over  it.  But  at  the  fame  Time  he  is 
not  fo  apt  to  be  affis^led  with  the  Badnefs  of  any  Body's 
Heart  as  his  own.  This  is  moil  in  his  View:  This  he 
is  mofl  quick-fighted  to  difcern :  This  he  kts  moft  of; 
the  Aggravations  of,  and  is  mofl  ready  to  cry  out  of. 
And  a  lelTcr  Degree  of  Vertue  will  bring  him  to  pity 

himfelf 


Part  III.  of  gracious  Affe5iiom.  355 

himfelf,  and  be  concerned  ar  his  own  Calamities,  than 
rightly  to  be  atleded  wjth  others  Calamities.  And  if 
Men  have  not  attained  to  the  Lefs,  we  may  determine 
thc-y  never  attained  to  the  Greater. 

And  here  by  the  Way,  I  would  obfcrve,  that  it  may 
be  laid  down  as  a  general  Rule,  That  if  Ferfons  pretend 
thai*",  t'ey  com'e  to  high  Attainments  in  Religion,  but 
have'  never  yei  arrived  to  the  lelTer  Attainments,  'tis  a 
Sign  of  a  vam  Pretence.  As  if  Perfons  pretend  that 
they  have  got  beyond  meer  Morality^  to  live  a  fpritual 
and  divine  Uih ;  but  really  have  not  come  to  be  fo  much 
as  moral  Perfons.  Or  pretend  to  be  greatly  affedted 
with  the  Wickednefs  of  their  Hearts,  and  are  not 
affetled  with  the  palp^able  Violations  of  God's  Com- 
mands in  their  Pradlice,  which  is  a  leffer  Attainment. 
Or  if  they  pretend  to  be  brought  to  be  even  w-illing  to 
be  damned  for  the  Glory  of  God,  but  have  no  Forward- 
nefs  to  fuffer  a  little  in  their  Eflates  and  Names  and 
worldly  Convenience,  for  the  Sake  of  their  Duty.  Or 
pretend  that  they  are  not  afraid  to  venture  their  Souls 
upon  Chrifl,  and  commit  their  All  to  God,  trufting 
to  his  bare  Word,  and  the  P'aithfulnefs  of  his  Promifcs, 
for  their  eternal  Welfare-,  btit  at  the  fame  Time,  havn'c 
Confidence  enouch  in  God,  to  dare  to  trull  him  with  a 
little  of  their  Eilates,  beftowed  to  charitable  Ufes:  I 
,fay,  when  it  is  thus  with  Perfons,  their  Pretences  are 
manifeftly  vain.  He  that  is  in  a  Journey,  and  imagines 
he  has  got  far  beyond  fuch  a  Place  in  his  Road,  and 
never  yet  came  to  it,  mud:  be  miftaken;  and  he  is  not 
yet  arrived  to  the  Top  of  the  Hill,  that  never  yet  got 
half-way  thither.     But  this  by  x^\(t  Way. 

The  fame  that  has  been  obferved  of  the  Afieclion  of 
ILove^  is  alfo  to  be  obferved  of  other  religious  Afredtions. 
Thofe  thac  are  true,  extend  in  fome  Proportion,  to  the 
various  Things  that  are  their  due  and  proper  Objects: 
But  when  they  are  falfe,  they  are  commonly  ftrangely 
Difproportionate.  So  it  is  with  religious  Defires  and 
Longings:  Thefe  in   the  Saints,  are   to  thole  Things 

that 


35^  57j^  t^nth  Sign  Pari-  III 

that  arc  fpiritual  and  excellent  in  general,  and  that  in' 
fome  Proportion  to  their  Excellency,  Importance   or; 
Necefiity,  or  their  near  Concern  in  them:  But  in  falfc 
Longings,  *tis  often  far  othervvife.     They  will  ftrangely, 
run,  with  an  impatient  Vehemence,  after  fomethinp-  oi 
lefs  Importance,  when  other  Things  of  greater  Impor- 
tance are  neglc6led*     Thus  for  Inftance,  fome  Perfonj 
from  Time  to  Time,  are  attended   with  a  vehement' 
Inclination,    and    unaccountably   violent  Preiiure,    to' 
declare  to  others  what  they  experience,  and  to  exhort 
others;  when  there  is  at  the  fam.e  Time.,  no  Inclination^ 
in  any  Mcafure  equal  to  it,  to  other  Things,  that  true' 
Chriftianity  has  as  great,  yea,  a  greater   Tendency  to ^i' 
as  the  pouring:  out  the  Soul  before  God  jn  fecret  e*.rneit 
Prayer  and  Praife  to  him,  and  more  Conformity  to  him, 
and  living  more  to  his  Glory,  &c.     We  read  in  Scrip- 
ture of  Groanings  that  cmmot  he  uttered^  and  Soul-hrea^: 
ings  for  the  Longing  it  hathy  and  Longings^  T'hirftingSy, 
and  Pant  ings  ^  much  more  frequently  to  thefe   latter; 
Things.,  than  the  former.  I 

And  fo  as  to  Hatred  ancl  Zeal%  when  thefe  are  froml 
right  Principles,  they  are  againil  Sin  in  general,  in  fome.: 
•Proportion  to  the  Degree  of  Sinfulncfs  j  PfaL  cxix.  104,^ 
1  hate  every  falfc  JVay.     So  Verfe   128.     But  a  falfe 
Hatred  and  TL^A  againft  Sin,  is  againil:  fome  particular  ' 
Sin  only.     Thus  fome  feem  to  be  very  zealous  againft 
Prophanenefsj  and  Pride  in  Apparel,  v/ho   themfclves 
are  notorious  for  Covcteoufnefs,  Clofenefs,  and  it  may 
be  Backbiting,  Envy  towards  Superiors,  Turbulency 
of  Spirit  towards  Rulers,  and  rooted   Ill-will  to  them 
that  have  injured  them.     Falfe  Zeal  is  againft  the  Sins 
of  others,  while  Men  have  no  Zeal  againft  their  own 
Sins.     But  he  that  has  true  Zeal,  exercifes   it   chiefly 
againft  his  own  Sins :  Tho'  he  fhews  alfo  a  proper  Zeal 
againft  prevailing  and  dangerous    Iniquity  in  others. 
And  fome  pretend  to  have  a  great  Abhorrence  of  their 
own  Sins  of  Heart,  and  cry  out  much  of  their  inward  ; 
Corruption;  and  yet  make  light  of  Sins  in  Practice, 

and  -. 


^ART  III.  of  gracious  Affediiom*  357 

ndfeerxito  commit  them  without  much  Refbraint  or 
lemorlbj  though  theie  imply  Sin,  both  in  Heart  and 
^ifc. 

As  there  is  a  much  greater  Difproportion  in  the 
sxercifes  of  ialfe  Affedlions,  than  of  true,  as  to  difFercnt 
)bje(fls ;  fo  there  is  alfo,  as  to  different  Times.  For 
Itho'  true  Chriftians  are  not  always  alike-,  ycci,  there  is 
very  great  Difference,  at  different  Times,  and  the  bell 
avc  Realbn  to  be  crreatlv  ailiamed  of  their  Uniccadi- 
cfsi  yet  there  is  in  no  wife  that  Inilability  and  Incof- 
tancy  in  the  Hearts  of  thofe  who  are  true  Virgins^  that 
'oUow  the  Lamb  whitkerfoever  he  goeth^  whicli-r.  in  falfc^ 
earted  Profeffors.  1  he  righteous  Man  is  truly  faid  to 
)Q  one  ivhofe  Heart  is  Jixed^  truftingin  God,  (Pfalmcxii. 
.)  and  to  have  his  Heart  efiablified  with  Grace^  (Heb. 
iii.  9.)  and  to  hold  on  his  Way.  Job.  xvii.  9.  "l^he  Righ- 
ecus  [ball  hold  on  his  PVays^  and  he  that  hath  clean  Hands 
hall  way:  fironger  and  Jlronger.  'Tis  fpoken  of  as  a 
Jote  of  the  Hypocrify  of  the  Jewifh  Church,  that 
^ey  were  as  a  fwift  'Dromedary^  traverfing  her  JVays, 

If  therefore  Perfons  are  religious  only   by  Fits  and 

arts;  if  thty  nov/  and  tlicn  feem  to  be  raifed  up  to  the 
Uouds  in  their  Affedions,  and  then  fuddeniy  fall  dov/n 
gain,  lofe  all,  aid  become  quite  carelefs  and  carnal, 
nd  this  is  their  Manner  of  carrying  on  Religion;  if 
ley  appear  greatly  moved,  and  mightily  engaged  m 
.eligion,  only  in  extraordinary  Seafons,  in  the  Time  of 
remarkable  Oiit-pouring  of  the  Spirit,  or  other  uncom- 
n  Difpenfation  of  Providence,  or  upon  the  real  or 
pofed  Receipt  of  fome  great  Mercy,  when  they  have 
eived  fom.e  extraordinary  temporal  Mercy,  or  fuppofc 

\t  they  are  ncvdy  converted,  or  have  lately  had 
at  chey  call  a  great  Difcovery ;  but  quickly  return  to 
ach  a  Frame,  that  their  Hearts  are  chiefly  upon  other 
i'hings,  and  the  prevailing  Bent  of  their  Hearts  and 
tream  of  their  Affe6lions    is  ordinarily   towards  the 

hings  of  this  World;  when  they  are  like  the  Children  of 
fraelm  the  Wildernefs,  who  had  their  A  ffedions  highly 

raffed 


358  ^he  tenth  Sign  Part  III. 

raifed  by  what  God  had  done  for  them  at  the  Red  Sea, 
and  fang  his  Praile,  and  foon  fell  a  lulling  after  the  Flefli- 
Pots  of  Egypt^  but  then  again  when  they  came  to  Mount: 
Sinaiy  and  faw  the  great  Manifeftations  God  made  o£ 
himfelf  there,  feem'd  to  be  greatly  engaged  again,  and 
mighty  forward  to  encer  into  Covenant  with  God,  laying^' 
All  that  the  Lord  hath  fpoken  will  we  do^  and  be  obedient^ 
but  then  quickly  made  them  a  golden  Calf;  I  fay,  whea 
it  is  thus  with  Perfons,  'tis  a  bign  of  the  Unfoundnefsi 
of  Afieclions.*     They  are  like  the  Waters  in  the  1  imc:i 

of     I 


*  Dr.  O'Ujen,  (on  the  Spirit,  Book  III.  Chap.  2.  §  18.)  ipeakingf 
of  a  common  Work  of  the  Spirit,  fays,  *'  This  Work  operates!- 
**  greatly  on  the  AiFe(^ions:  we  have  given  Indances,  in  Fear^, 
**  Sorrow,  Joy  and  Delight,  about  fpiritual  Things,  that  areftirredl 
**  up  and  aded  thereby:  But  yet  it  comes  fhort  in  two  Things,  of  a 
•*  thorough  Work  upon  the  Aiteflions  themielves.  For  ly?,  It  dotlli 
**  not^;v  them.  And  zdly.  It  doth  not  fill  them,  i .  It  is  require<i 
'*  that  our  AfFedions  be  fixed  on  heavenly  and  fpiritual  Things  : 
**  And  true  Grace  will  affeft  it;  Col.  iii.  i,  2.  If  ye  be  rifewwii}^ 
**  Chrijiy  feek  thofe  Things  luhich  are  abcve^  ivhere  Chrifi:  fitteth  (i\n 
**  the  Right  Hand  of  God.  Set  your  Affeciions  en  Things  abo-ue.  Tji  e 
<*  Joys,  the  Fears,  the  Hopes,  the  Sorrows,  with  Reference  unco 
**  fpiritual  and  eternal  Things,  which  the  Work  before-mentionerl 
**  dotii  produce,  are  evanid,  uncertain,  unflable,  not  only  as  to  tli  e 
**  Degrees,  but  as  to  the  very  Being  of  them.  Sometimes  they  a»e 
"  as  a  River  ready  to  overflow  its  Banks,  Men  cannot  but  be  pourirtg 
**■'  them  out  on  all  Occafions ;  and  fometimcs  as  Waters  that  fail,  no 
**  Drop  comes  from  them.  Sometimes  they  are  hot,  and  fometimc  s 
*'  cold;  fometimes  up,  and  fometimes  down  ;  fometimes  all  Heaven, 
*<  and  fometimes  all  World;  without  Equality,  without  Stabilit)  \ 
"  But  true  Grace  fixeth  the  AfFeftions  on  fpiritual  Things.  As  to 
*<  the  Degrees  of  their  Exercife,  theie  may  be,  and  is  in  them  a  grerat 
"Variety,  according  as  they  may  be  excited,  aided,  affifled  I  )y 
**  Grace  and  the  Means  of  it;  or  obilrufted  and  impeded,  by  die 
*«  Interpofition  of  Temptations  and  Diverfions.  But  the  confta  nt 
•*  Bent  and  Inclination  of  renewed  AfFeftions,  is  unto  fpiritual 
"  Things ;  as  the  Scripture  every  where  teftifieth,  and  as  Experience 
**  doth  confirm." 

<*  There  is,  (fays  Dr.  Prtfion)  a  certain  Love,  by  Fits,  w'hich 
*'  God  accepts  not ;  when  Men  come  and  offer  to  God  great  Prornifes,' 
'*  like  the  Waves  of  the  Sea,  as  big  as  Mountains:  Oh,  they  think, 
*'  they  will  do  much  for  God!  But  their  Minds  change  ;  and  they 
♦<  become  as  thof«  high  Waves,  which  atlaft  fall  level  with  the  other 

Wafers. 


Part  III.  of  gracious  JJeeiions.  3551 

of  a  Shower  of  Rain,  which  during  the  Shower,  and  a 
Let le  after,  run  like  a  Brook,  and  flow  abundantly,  bun 
are    pnfently    quite  drv:    And  when   another  Shower 
comes,   then    they  will  flow  again.     Whereas    a  true 
Saint  is  like  a  Stream  from  a  living  Spring;  which  tho' 
it  may  be  greatly  increafed  by  a  Shower  of  Rain,  and 
dimiilied  in  Time  of  Drought;    yet  conftantly    runs: 
(John  iv.  14.  The  Water  thai  I  jlall  give  him,  foall  he 
in  him,  a  Well  of  Water  fpringing  up,  &c.)  or  like  a 
Tree  planted  by  luch  a  Stream,  that  has  a  conilant  Sup- 
ply at  the  Root,  and  is  always  green,  even  in  Time  of 
the  greateft  Drought.     Jer.  xvii.  7,  8.     '  BlelTed  is  the 
Man  that  trufteth  in  the  Lord,  and  v/hofe  Ho;  )c  the 
Lord  is.   For  he  Ihall  be  as  a  Tree  planted  by  the  V\  Waters, 
and  that  fpreadeth  out  her  Roots  by  the  River;  an  d  fhall 
net  fee  when  Heat  cometh;  but  her  Leaf  fhall  be  \  ^rcen-, 
and  iliall  not  be  careful  in  the  Year  of  Drought;  1  leithcr 
fnall  ceafe  from  yielding  Fruit.'     Many  Hypocrii  tcs  are 
like  Comets,  that  appear   for  a  While  with  a  n  nighty 
Blaze;   but  are  very   unfteady   and  irregular  in     their 
Motion,    (and  are   therefore  called    wandering    Stars, 
^WfX'ii.)    and  their  Blaze  foon  difappears,  and.   they 
appear  but  once  in  a  great  While.     But  the  true  Saints 
are  like  the  fixed  Stars,  which,  tho'  they  rife  and  k  :t,  and 
are  often  clouded,  yet  are  fteadfaft   in  their  Or'  d,  and 
may  truly  be  laid  to  fhine  with  a  conflant  Light.      Hypo- 
critical Affedions  are  like  a  violent  Motion;  \\  Ice  that 
of  the  Air  that  is  moved  with  Winds,  [jude  x\  i.)  But 

grai  :ious 

**  Waters.     If  a  Man  fhould  profcr  thee  great  Kindneffes,  and  thoa 

**  ftouldft  afterwards  come  to  him  to  make  ufe  of  him,  and  he  (hould 

**  look  Ilrangely  upon  thee,  as  if  he  were  never  acquair  ited  with 

•*  thee :  How  would'il  thou  cftcem  of  fuch  Love  ?  If  we  ar  c  now  on, 

"  now  off,  in  our  Love,  God  will  not  eilcem  of  fuch  Lov  e.'*    Dif- 
Gourfe  on  the  divine  Love  of  Chrift. 

Mr.  Fla'vely  fpeaking  of  thefe  changeable  ProfefTors,  fays  ,  "  Thcfe 

**  Profeflbrs  have  more  of  the  Moon  than  of  the  Sun ;  lit!  tie  Light, 

**  lefs  Heat,  and  many  Changes.     They  deceive  many,  yea,  they 

**  deceive  themfelves,  but  cannot  deceive  God.     They  \  vant  that 

«'  Ballaft  and  EUablifhment  in  themfelves,  that  would  have  \  kept  them 

".tight  and  ileady."     Touchftone  of  Sincerity.  Chap.  XL  ^  3» 


360  The  tenth   Sign  Part  ILL 

g:*;acicus  AfFc6tion5  are  more  a  natural  Motion,  like  the 
Streain  of  a  River-,  which  though  it  has  many  Turns 
hither  and  thither,  and  may  meet  with  Obrcaclcs,  and 
run  more  freely  and  fwiftly  in  fome  Places  than  others;, 
yet  in  the  general,  v/irh  a  iieady  and  conftant  Courfe, 
tends  the  fame  Way,  'till  it  gets  to  the  Ocean. 

And  as  there  is  a  ilrange  Unevcnnefs  and  Diiprcpor- 
tion  in  falfe  Affeclions,  at  different  I'imcs^  fo  there  often: 
is  in  different  Places,     Some  are  greatly  affecled  from' 
Time  to  Time,  Vvhen  in  Company-,  but  have  nothing 
that  b(tars  any  Manner  of  Proportion  to  it,  in  Secret,, 
in  dole  Meditation,  fecret  Prayer,  and  converting  with 
God,  vv'iien  alone,  and  feparated  fn:m  all  the  World,  -f- 
A  true  Chriilian  doubtlefs  delig-hts  in  reliofious  Fellow- 
fiiip,  aAid  Chriilian  Conyerfation,  and  finds  much  to  af- 
fect his'.  Heart  in  it :  But  he  alfo  delights  at  Times  to 
retire  from  all  Mankind,  to  converfe  with  God  in  foli- 
tary  Places.    And  this  alfo  has  it's  peculiar  Advantages 
for   fixing   his   Pleart,    and   engaging   it's    Affeclions* 
True  B.cli2:ion  diipofes  Perfons  to  be  much  alone,  in 
folitary  Places,  for  holy  Meditation  and  Prayer.     So  it 
wrougl-it  in  Ifaac^  Gen.  24.  6^,     And  v/hich  is  much 

more    , 


t  '*  The  Lord  is  ncglcclcd  fccretly,  yet  honoured  openly ;  bccaafe 
**  there  is  no  Wind  in  sheir  Chambers  to  blow  their  Sails ;  and  thcrc- 
**  fore  there  they  ftand  ftiil.  Hence  many  Men  keep  their  ProfciTion, 
"*■  when  they  lofc  their  AiTcdion.  They  have  by  l\\t  one  a  Name 
**  to  live  ('and  that  is  enough)  tho'  their  Hearts  be  dead.  And  hence 
**  fo  long  as  yott  love  and  commend  them,  fo  long  they  love  you; 
*'  but  if  rT>or,  they  will  forfake  you.  They  were  warm  only  by  ano- 
*'  ther's  Fire,  and  hence  having  no  Principle  of  Light  witliin,  foon 

**  grow  de:ad.     This  is  the  Water  that  turns  a  Pharifee's  Mill.' ■ 

Shtpgir£i  iPar.  Part  I.  p.  180. 

"  The  Hypocrite  (fays  Mr.  Flavel)  is  not  for  the  Clofet,  but  the 
*•  Synagog-uc;  Matth.  vi.  5,  6.  'Tis  not  his  Meat  and  Drink  to  re- 
*'  tire  froKi  the  Clamour  of  the  World,  to  enjoy  God  in  Secret." — 
Touchfionc  of  Sincerity,  Chap.  VII.  §  2. 

Dr.  Ames,  in  hii  Cafes  of  Confcience,  Lib.  III.  Chap.  v.  fpeaks 
©f  it  as  a  Thing  by  which  Sincerity  may  be  known,  *'  That  Perfons 
"  being  O'Dedient  in  the  Abfcnce,  as  well  as  in  the  Prefence  of 
*'  Lookers  on ;  in  Secret,  as  well,  yea  more  than  in  public ;"  al- 
ledging  PhiL  ii.  12.  and,  Matth%  vi.  6. 


Part  III.  of  gracious  JffeBiom.  361 

more,  fo  it  wrought  in  jefus  Chrift.  How  often  do  wc 
read  of  his  retiring  into  Mountains  and  folitary  Places, 
for  holy'  Converfe  with  his  Father  ?  'Tis  difficult  to 
conceal  great  AfFedlions,  but  yet  gracious  Affedions 
arc  of  a  much  more  filent  and  fecret  Nature,  than  thofc 
that  are  counterfeit.  So  it  is  with  the  gracious  Sorrow 
of  the  Saints.  So  it  is  with  their  Sorrow  for  their  own 
Sins.  §  Thus  the  Future  gracious  Mourning  of  true 
Penitents,  at  the  Beginning  of  the  latter  Day  Glory, 
is  reprefentcd  as  being  fo  fecret,  as  to  be  hidden  from 
the  Companions  of  their  Bofom  i  Zech.  xii.  12,  13,  14. 
'  And  the  Land  fhall  mourn,  every  Family  apart.  The 
Family  of  the  Houfe  of  David  apart,  and  their  Wives 
apart.  The  Family  of  the  Houfe  of  Nathan  apart, 
and  their  Wives  apart.  The  Family  of  the  Houfe  of 
■hevi  apart,  and  their  Wives  apart.  The  Family  of 
Shimsi  apart,  and  their  Wives  apart.  All  the  Families 
that  remain,  every  Family  apart,  and  their  Wives  apart.' 
So  it  is  with  their  Sorrow  for  the  Sins  of  others.  The 
Saints  Pains  and  Travailing  for  the  Souls  of  Sinners  is 
x:hiefly  in  fecret  Places;  Jer.  xiii.  17.  *  If  ye  will  not 
hear  it,  my  Soul  fhall  weep  in  fecret  Places  for  your 
Pride :  And  mine  Eye  fhall  weep  fore,  and  run  down 
with  Tears ;  becaufe  the  Lord's  Flock  is  carried  away 
captive.'  So  it  is  with  gracious  Joys :  They  are  hidden 
Manna^  in  this  Refpe6l,  as  well  as  others-,  Rev.  ii.  17. 
The  Pfalmift  feems  to  fpeak  of  his  fweeteft  Comforts, 
as  thofe  that  were  to  be  had  in  Secret;  Pfal.  Ixiii..  5.  '  My 
Soul  Ihall  be  fatisfied  as  with  Marrow  and  Fatnefs,  and 
my  Mouth  fhall  praifc  thee  with  joyful  Lips ;  when  I 
remember  thee  upon  my  Bed,  and  meditate  upon  thee 
in  the  Night  Watches.'  Chrift  calls  forth  his  Spoufe, 
away  from  the  World,  into  retired  Places,  that  he  may 

A  a  give 

.  §  Mr.  Fla'veJ,  in  reckoning  up  thofe  Things,  wherein  the  Sorrow 
©f  Saiats  is  diilinguiflied  from  the  Sorrow  of  Hypocrites,  about 
their  Sins,  fays,  *'  Their  Troubles  for  Sin  arc  more  private,  and  fi- 
**  lent  Troubles  than  others  are  ;  their  Sore  runs  in  the  Night,"—- 
Touchiione  of  Sincerity,  Chap.  VI.  §  v. 


262  ^be  tenth  Sign  Part  III, 

give  her  hrs  fweetefl  Love;  Cant.  vii.  11.  12.  *  Come 
my  Beloved,  let  us  go  forth  into  the  Field,  let  us  lodge 
in  the  Villages  :  There  will  I  give  thee  my  Love.'  The 
mod  eminent  divine  Favours  that  the  Saints  obtained, 
that  we  read  of  in  Scripture,  were  in  their  Retirement. 
1  he  principal  Manifeftations  that  God  made  of  himfclf, 
and  his  Covenant- IV!  ercy  to  Abraham^  were  when  he 
was  alone,  apart  from  his  numerous  Family;  as  any- 
one v/ill  judge  that  carefully  reads  his  Hiftory.  tjaac 
received  that  fpecial  Gift  of  God  to  him,  Rebekah^  who 
was  fo  great  a  Comfort  to  him,  and  by  whom  he  ob- 
tained the  promifed  Seed,  walking  alone,  meditating 
in  the  Field.  Jacob  was  retired  for  fecret  Prayer,  when 
Chrift  came  to  him,  and  he  wreftled  with  him,  and  ob- 
tained the  BlelTing.  God  revealed  himfelf  to  Mofes  in 
the  Bufli,  when  he  was  in  a  folitary  Place  in  the  DeferC, 
In  Mount  Horeb ;  Exod.  iii.  at  the  Beginning.  And  af- 
terwards, when  God  fhcwed  him  his  Glory,  and  he  waS 
admitted  to  the  higheft  Degree  of  Communion  with 
God  that  ever  he  enjoyed ;  he  was  alone,  in  the  fame 
Mountain,  and  continued  there  forty  Days  and  forty 
Nights,  and  then  came  down  with  his  Face  fhining. 
God  came  to  thofe  great  Prophets,  Elijah  and  Elijha^ 
and  converfed  freely  with  them,  chiefly  in  their  Retire- 
ment. Elijah  converfed  alone  with  God  at  Mount  Sinai^ 
as  Mofes  did.  And  when  Jefus  Chrift  had  his  greateft 
Prelibation  of  his  future  Glory,  when  he  was  transfi- 
gur'd ;  it  was  not  when  he  was  with  the  Multitude,  or^ 
with  the  twelve  Difciples,  but  retired  into  a  folitary 
Place  in  a  Mountain,  with  only  three  feled  Difciplcs J 
charging  them  that  they  fhould  tell  no  Man,  'till  he  was 
rifenlfrom  the  Dead.  When  the  Angel  Gabriel  ciimt  to 
the  bleffed  Virgin,  and  when  the  Holy  Ghoft  came  up- 
on her,  and  the  Power  of  the  Higheft  overfhadowed 
her,  Ihe  feems  to  have  been  alone,  and  to  be  in  this! 
Ma'tter  hid  from  the  World-,  her  ncareft  and  deareft 
earthly  Friend  Jofeph,  that  had  betrothed  her  (tho'  a 
iuft  Man)  knew  nothing  of  the  Matter.  And  fhe  that' 
^  firft 


Part  III/  ef  gracious  JlfeBions.  363 

firfl  partook  of  the  Joy  of  Chrift's  Refarrefllon,  was 
alone  with  Chrift  at  the  Sepulchre  \  John  xx.  And  when 
the  beloved  Difciplc  was  favoured  with  thofc  wonderful 
Vifions  of  Chrifl,  and  his  future  Difpenfations  towards 
the  Church  and  the  World,  he  was  alone  in  the  Ifle  of 
Fatmos.  Not  but  that  we  have  alfo  Inftanccs  of  great 
Privileges  that  the  Saints  have  rcceiv'd  when  with 
others  ;  or  that  there  is  not  much  in  chriftian  Converfa- 
tion,  and  focial  and  public  Worfhip,  tending  greatly  to 
rcfrefh  and  rejoice  the  Hearts  of  the  Saints.  But  this 
is  all  I  aim  at  by  what  has  been  faid,  to  fhew  that  it  is 
the  Nature  of  true  Grace,  that  however  it  loves  chri- 
ftian Society  in  its  Place,  yet  it  in  a  peculiar  Manner 
delights  in  Retii'ement,  and  fecret  Converfe  with  God, 
:  So  that  if  Perfons  appear  greatly  engaged  in  focial  Re- 
ligion, and  but  little  in  the  Religion  of  the  Clofet,  and 
are  often  highly  affedied  when  with  others,  and  but  lit- 
tle moved  when  they  have  none  but  God  and  Chrift  to 
converfe  with,  it  looks  very  darkly  upon  their  Religion. 

XL  Another  great  and  very  diftinguifliing  Difference 
between  gracious  AfFe6tions  and  others  is,  that  gracious 
Affe6lions,  the  higher  they  are  raifed,  the  rhore  is  a  fpi- 
ritual  Appetite  and  Longing  of  Soul  after  fpiritual  At- 
tainments, encreafed.  On  the  contrary,  falfe  Affe<ftioHs 
reft  fatisfied  in  themfelves.  *  A  a  2  The 

)*  "  Truly  there  is  no  Work  of  Chrift  that's  right  (  fays  Mr.  She- 
i"  pard)  but  it  carries  the  Soul  to  long  for  more  of  it.'*_  Par.  of  the 
it*n  Virgins,  Part  I.  p.  136. 

And  again,  *'  There  is  in  true  Grace  an  infinite  Circle:  A  Mart 
"  by  thirfting  receives j  and  receiying  thirds  for  more.  But  hence 
"  the  Spirit  is  not  poured  out  abundantly  on  Churches;  becaufe 
"  Men  fhut  it  out,  by  fhutting  in,  and  contenting  themfelves  with 
"  their  common  Graces  and  Gifts;  Matth.  vii.  29.  Examine  if  it 
J  *  be  Hotfo."     Ibid.  p.  182. 

And  in  p.  210,  he  fays,  '*  This  I  fay,  True  Grace  as  it  comforts, 

3  ='  fo  it  never  fills,  but  puts  an  Edge  on  the  Appetite :  More  of  that 

I-"  Grace  Lord!  Thus  PauI,  Phil.  iii.  I3,  74.     Thus  Da^id :  Out 

'  of  my  Poujsrty  ^.  hanje  gi^oen^  &c.      i  Chron.  xxix.  3,   17^  i8.    It'i 

■^  a  fure  Way  never  to  be  deceived  in  lighter  Strokes  of  the  Spirit^ 

"to  be  thankful  for  any,  but  to  be  content  with  no  Meafure  of  it, 

•'  And  this  cuts  the  Thread  of  Difference,  between  a  fupcrficial 

-;'  lighter  Stroke  of  the  Spirit,  and  that  which  i«  found," 


564  5ri6^  eleventh  Sign  Part  IIf» 

The  more  a  true  Saint  loves  God  with  a  gracious 
I:.ove,  the  more  he  defires  to  love  liim,  and  the  more 
uneafy  is  he  at  his  ¥/ant  of  Love  to  him :  The  more 
he  hates  Sin,  the  more  he  defires  to  hate  it,  and  laments 
that  he  has  fo  much  remaining  Love  to  it :  The  more 
he  mourns  for  Sin,  the  more  he  longs  to  mourn  for  Sin: 
The  more  his  Heart  is  broke,  the  more  he  defires  it 
Ihould  be  broke  :  The  more  he  thirds  and  longs  after 
God  and  Holinefs,   the  more  he  longs  to  long,   and 
breathe  out  his  very  Soul  in  Longings  after  God  :   The 
kindling  and  raifing  of  gracious  AjEFedlions  is  like  kind- 
ling of  a  Flame-,  the  higher  it  is  raifed,  the  more  ardent 
it  is ;  and  the  more  it  burns,  the  more  vehemently  does 
it  tend  and  feek  to  burn.     So  that  the  fpiritual  Appe- 
tite after  Holinefs,  and  an  Increafe  of  holy  Affedions,. 
is  much  more  lively  and  keen  in  thofe  that  are  eminent 
in  Holinefs,  than  others ;  and  more  when  Grace  and  ho- 
ly AfFe6tions  are  in  their  moil  lively  Exercife,  than  at 
other  Times.     ^Tis  as  much  the  Nature  of  one  that  is , 
fpiritually  new-born,  to  third  after  Growth  in  Holinefs, 
as  'tis  the  Nature  of  a  new-born  Babe,  to  third  after 
the  Mother's  Bread;   who  has  the  iharped  Appetite^ 
when  bed  in  Health;   i  Pet.   ii.  2,  3.     As  new-horm 
Bahes^  dejire  the  fincere  Milk  af  the  JVord^  that  ye  may 
grow  thereby  \  if  fo  he  that  ye  have  tafied  that  the  Lord: 
is  gracious »      The  mod  that  the  Saints  have  in  this 
World,  is   but  a  Tade,  a  Prehbation  of  that  future 
Glory  which  is  their  proper  Fulnefs  ;  'tis  only  an  Earned 
of- their  future  Inheritance  in  their  Hearts-,  2  Cor.  \. 
£2;  and  V.  5.  and  E'ph.  i.  14.    The  mod  eminent  Saints 
in  this  State  are  but  Children,  compared  with  their  fu- 
ture, which  is  their   proper  State  of  Maturity  and  Per- 
fe6lion ",  as  the  Apodle  obferves,   i   Cor.  xiii.   10,   ii. 
The  greated  Eminency  and  Perfedion,  that  the  Saints 
arrive  to  in  this  World,  has  no  Tendency  to  Satiety,  orj 
to  abate  their  Defires  after  more;  but  on  the  contrary,! 
makes  'em  more  eager  to  prefs  forwards ;  as  is  evidentC 
by  the  Apoftle's  Words^  Phil  i-ii.  13,  i4j  i5-    Forget^^ 


Part  III.  of  gracious  Affedliom,  365 

ting  thofe  I'hings  which  are  behind^  fjid  reaching  forth 
tmlQ  thofe  'Things  which  are  before^  I  prefs  toward  the 
Mark, — Let  us  therefore^  as  many  as  be  perfect,  he 
thus  minded. 

The  Reafons  of  it  are,  that  the  more  Perfons  have 
of  holy  Affediions,  the  more  they  have  of  that  fpirituai 
Talle  which  I  have  fpoken  of  elfewhere  -,  whereby  they 
perceive  the  Excellency,  and  relifn.the  divine  Sweet- 
nefs  of  Holinefs.  And  the  more  Grace  they  have, 
while  in  this  State  of  Imperfedtion,  the  more  they  fee 
their  Imperfediion  and  Emptinefs,  and  Dillance  from 
what  they  ought  to  be  •,  and  fo  the  more  do  they  fee 
their  Need  of  Grace  ;  as  I  {hewed  at  large  before,  when 
fpeaking  of  the  Nature  of  evangelical  Humiliation. 
And  befides  Grace,  as  long  as  it  is  im.perfe^V,  is  of  a 
growing  Nature,  and  in  a  growing  State.  And  we  fee 
it  to  be  fo  v^ith  all  living  Things,  that  while  they  are 
in  a  State  of  Imperfedion,  and  in  their  growing  State, 
their  Nature  feeks  after  Growth  •,  and  fo  much  the  more, 
as  they  are  more  healthy  and  profperous.  Therefore 
the  Cry  of  every  true  Grace,  is  like  that  Cry  of  true 
Faith,  Mark  ix.  24.  Lord  I  believe^  help  thou  my  Uyihe- 
'lef.  And  the  greater  fpiritual  Difcoveries  and  Affec- 
tions the  true  Chriftian  has,  the  more  does  he  become 
of  an  earnell:  Beggar  for  Grace,  and  fpiritual  Food, 
that  he  may  grow ;  and  the  more  earneftly  does  he  pur- 
fuc  after  it,  in  the  Ule  of  proper  Means  and  Endea- 
vours :  For  true  and  gracious  Longings  after  Holinefs, 
arc  no  idle  ineffedlual  Defires. 

But  here  fome  may  objed  and  fay.  How  is  this  con- 
frftent  with  what  all  allow.  That  fpiritual  Enjoyments 
are  of  a  Soul-farisfying  Nature? 

I  anfwer.  Its  being  fo,  will  appear  to  be  not  at  all 
inconfiflent  with  what  has  been  faid,  if  it  be  confidereci 
in  what  Manner  fpiritual  Enjoyments  are  faid  to  be  of 
a  Soul-fatisfying  Nature.  Certainly  they  are  not  fo  in 
that  Senfe,  that  they  arc  of  fo  cloying  a  Nature,  that 
he  who  has  any  Thing  of  them,  though  but  in  a  very 

imperfedt 


366  The  eleventh  Sign  Part  IIL 

imperfe(5L  Degree,  defires  no  more.  But  fplritual  Enjoy- 
ments are  of  a  Soul-fatisfying  Nature  in  the  following 
Refpeds,  i.  They  in  their  Kind  and  Nature,  are  fully 
adapted  to  the  Nature,  Capacity  and  Need  of  the  Soul 
of  Man.  So  that  thofe  who  find  them,  defire  no  other 
Kind  of  Enjoyments-,  they  fit  down  fully  contented  with 
that  Kind  of  Happinefs  which  they  have,  defiring  no 
Change,  nor  inclining  to  wander  about  any  more,  faying 
who  will  Ihpw  us  any  Good  ?  The  Soul  is  never  cloyed, 
never  weary  j  but  perpetually  giving  up  itfelf,  with  all 
its  Powers  to  this  Happinefs.  But  not  that  thofe  who 
have  fomething  of  this  Happinefs,  defire  no  more  of 
the  fame.  2.  They  are  fatisfying  alfo  in  this  Refped:, 
that  they  anfwer  the  Expedation  of  the  Appetite. 
When  the  Appetite  is  high  to  any  Thing,  the  Expe6ta- 
tion  is  confequently  fo.  Appetite  to  a  particular  Objedl, 
implies  Expe6lation  in  its  Nature.  This  Expectation  is 
not  fatisfyed  by  worldly  Enjoyments,  the  Man  expedled 
to  have  a  great  Acceflion  of  Happinefs,  but  he  is  dif- 
appointed.  But  it  is  not  fo  with  fpiritual  Enjoyments: 
They  fully  anfwer  and  fatisfy  the  Expe6tation.  3.  The 
Gratification  and  Pleafure  of  fpiritual  Enjoyments  is 
permanent.  'Tis  not  fo  with  worldly  Enjoyments. 
They  in  a  Senfe  fatisfy  particular  Appetites-,  but  the 
Appetite  in  being  fatisfied,  is  glutted,  and  then  the 
Pleafure  is  over:  And  as  foon  as  that  is  over,  the  gene* 
ral  Appetite  of  humane  Nature  ofter  Happinefs  returns; 
but  is  empty,  and  without  any  Thing  to  fatisfy  it.  So 
that  the  glutting  of  a  particular  Appetite,  does  but  take 
way  from,  and  leave  empty,  the  general  Thirfl  of 
Nature.  4.  Spiritual  Good  is  fatisfying,  as  there  is 
enough  in  it,  to  fatisfy  the  Soul,  as  to  Degree,  if  Ob- 
ftacles  were  but  removed,  and  the  enjoying  Faculty 
duly  applied.  There  is  Room  enough  here  for  the  Soul 
to  extend  it  felf;  Here  is  an  infinite  Ocean  of  it.  If 
Men  ben't  fatisfied  here,  in  Degree  of  Happinefs,  the 
Caufe  is  with  themfelves ';  'tis  becaufe  they  don't  open 
their  Mouths  wide  enough. 

But 


Part  HI.  of  gractom  AffeEliom*  367 

But  thefe  Things  don't  argue  that  a  Soul  has  no  Ap- 
petite excited  after  more  of  the  fame,  that  has  taflcd  a 
little;  or  that  his  Appetite  will  not  encreafe,  the  more 
he  taftes,  'till  he  comes  to  Fulnefs  of  Enjoyment:  As 
Bodies  that  are  attraded  to  the  Globe  of  the  Earth,  tend 
to  it  more  ftrongly,  the  nearer  they  come  to  the  attrac- 
ting Body,  and  are  not  at  Rcil  out  of  the  Centre.  Spi- 
ritual Good  is  of  a  fatisfying  Nature  \  and  for  that  very 
Reafon,  the  Soul  that  talles,  and  knows  it's  Nature^ 
will  thiril  after  it,  and  a  Fulnefs  of  it,  chat  it  may  be 
fatisfied.  And  the  more  he  experiences,  and  the  more 
he  knows  this  excellent,  unparrailel'd,  exquifite,  and 
fatisfying  Sweetnefs,  the  more  earneflly  will  he  hunger 
and  thirft  for  more,  'till  he  conoejs  to  Perfedlion.  And 
therefore  this  is  the  Nature  of  fpiritual  Affedions^ 
.  that  the  greater  they  be,  the  greater  the  Appetite  and 
Longing  is,  after  Grace  and  Holinef. 

But  with  thofe  Joys,  and  other  religious  Affe6tions, 
that  are  falfe  and  counterfeit,  it  is  otherwife.     If  before, 
there  was  a  great  Defire,  of  fome  Sort,  after  Grace  •,  as 
thefe  Affedions  rife,  that  Defire  ceafes,  or  is  abated.    It 
may  be  before,  while  the  Man  was  under  legal  Convic- 
tions, and  much  afraid  of  Hell,  he  earneflly  longed  that 
he  might  obtain  fpiritual  Light  in  his  Underftanding, 
and  Faith  in  Chrift,  and  Love  to  God :  But  now,  when 
thefe  falfe  AfFe<5lions  are  rifen,  that  deceive  him,  and 
make  him  confident  that  he  is  converted,  and  his  State 
good,  there  are  no  more  earnefl  Longings   after  Light 
and  Grace  :  For  his  End  is  anfwer'd  -,  he  is  confident 
that  his  Sins  arc  forgiven  him,  and  that  he  Hiall  go  to 
Heaven  •,  and  fo  he  is  fatisfied.     And  efpecially  when 
falfe  AfFedions  are  raifed  very  high,  do  they  put  an  End 
to  Longings  after  Grace  and  Holinefs.     The  Man  now 
is  far  from  appearing  to  himfelf,  a  poor  empty  Creature : 
On  the  Contrary,  he  is  rich,  and  encreafed  with  Goods; 
and  hardly  conceives  of  any  Thing  more  excellent,  than 
-3Jvhat  he  has  already  attain'd  to. 

Hence  there  is  an  Ead  to  many  Ferfons  Earneftnefs 

in' 


368  The  eleventh  Sign  -  Part  III, 

in  Seeking,  after  they  have  once  obtained  that  which 
they  call  their  Converfion :  or  at  lead,  after  they  have 
had  thofe  high  AfFcdions,  that  make  them  fully  confi- 
dent of  it.     Before,  while  they  looked  upon  themfelves 
as  in  a  State  of  Nature,  they  were  engaged  in  feeking  | 
after  God  and  Chrid,  and  cried  earneilly  for  Grace,  and ' 
flrcve  in  the  Ufe  of  Mean^ :  But  now  they  a6l  as  tho'  they 
thought  their  Work  was  done  :  They  live  upon  their 
firft  Work,  orfome  high  Experiences  that  are  pad-,  and  < 
there  is  an  End  to  their  crying,  and  llriving  after  God 
and  Grace.*  Whereas  the  holy  Principles  that  actuate 
a  true  Saint,  have  a  far  more  powerful  Influence  to  flir 
him  up  to  Earncftnefs  in  feeking  God  and  Holinefs, 
than  fervile  Fear.     Hence  feeking  God  is  fpoken  of  as 
one  of  iht  diftinguilhing  Chara6lers  of  the  Saints-,  andi 
thofe  that  feek  God^  is  one  of  the  Names  by  which  the 
Godly  are  called  in  Scripture ;  Pfal.  xxiv.   6.    ms  is 
the  Generation  of  them  that  feek  him^  that  feek  thy  Face^ 
O  Jacob.     Pfal.  Ixix.  6.    Let  not  thofe  that  feek  thee  be 

co?ifounded 


*  "  It  is  ufual  to  fee  a  falfc  Heart  nioft  diligent  in  feeking  the 
**  Lord,  when  he  has  been  worft,  and  moil  carelefs  when  'tis  beft. 
^^  Hence  many  at  lirft  Converfion,  fought  the  Lord  carneftly :  Af- 
*'  terwards  AiFe6lious  ?.nd  Endeavours  die;  that  now  they  are  as 
**  good  as  the  Word  can  make  'em. — An  Hypocrite's  laft  End  is  to 
*'  fatisfy  himfelf :  Hence  he  has  enough.  A  Saint's  is  to  fatisfy 
*'  Chrill :  Hence  he  never  has  enough."  Shepar£s  Parable,  Part  L 
p.  IS7. 

"  Many  a  Man,  it  may  be,  may  fay,  I  have  nothing  ia  myfelf,  and 
**  a!l  is  in  Chrilt ;  and  comfort  himfelf  there  ;  and  fo  falls  afleep. 
"  Hands  off!  And  touch  not  this  Ark,  left  the  Lord  flay  thee.-  A 
"  Chrift  of  Clouts  would  ferve  your  Turn  as  well."     Ibid  p.  71. 

*'  An  Hypocrite's  Light  goes  out,  and  grows  not.  Hence  many 
*^  ancient  Standers  take  all  their  Comfort  from  their  firft  Work,  and 
**  droop  when  in  old  Age."     Ibid.  p.  77. 

And  p.  93,  94.  Mr.  Shepardy  mentioning  the  Charafters  of  thofe 
that  have  a  dead  Hope,  fays,  "  They  that  coatent  themfelves  with 
*'  any  Mcafure  of  Holinefs  and  Grace,  they  look  not  for  Chrift's 
"  Coming  and  Company.  For  Saints  that  do  look  for  him,  tho' 
"  they  have  not  that  Holinefs  and  Grace  they  would  have,  yet  they 
**  reft  not  fatisiied  with  any  Meafure ;  i  John  iii.  3.  He  that  hath 
"  tkis  Hope,  purifieth  himfelf  as  ks  is  pnre. — The  Saints  content  not 

*'  the«ifelves 


Part  IJJ.  of  gracious  JljjeSiions.  ,  369 

confounded  for  my  Sake.     Verfe  32.     The  Humble  fjj all 
fee  this  and  be  glad,  and  your  Heart  fhall  live  that  feek 

God, 


*•-  themfclvcs  -r/ith  any  DreiTings,  'till  made  glorious;  and  fo  fit  for 
'*  Fellovvfhip  v.rirh  that  Spoufe.— When  a  Man  leaves  not,  'till  he 
'*  gets  fuch  a  L'-Jeafure  of  Faith  and  Grace,  and  now  vvhea  he  has 
"got  this,  contents  himfelf  with  this,  as  a  good  Sifrn  that  he  faaU 
**  be  faved,  he  looks  nt)t  for  Chrifc.  Or  when  M>mi  are  heavily  laden 
f  with  Sin  J  the.a  clofci  with  Chrifc;  and  then  are  comforted,  fcai'd 
«*  and  have  Joy  that  fills  them;  and  now  the  Work  is  done.— And 
**  when  Men  fnall  not  content  themfelves  with  any  Meafure ;  but 
«*  wiih  they  had  more,  h^  Grace  would  grow,  while  they  tell  Clocks 
"  and  fit  idle  ;  and  fo  Gad  mull  do  all ;  but  do  not  puf'^e  thcmf^'ves 
"and  make  Work  of  it.?'  "'      * 

Again,  p.  109,  *'  There  is  never  a  Hypocrite  living,  but  clofeth 
<*  with  ChriH:  for  his  own  Ends :  For  he  cannot  work  beyond  his 
<'  Principle.  Nov/  when  Ivlcn  have  fervcd  their  own  Turns  out  of 
"  another  Man,  away  thi  y  go,  and  keep  that  which  they  have. 
"  An  Hypocrite  clofeth  with  Chrifl,  as  a  Man  with  a  rich  Shop: 
'*  He  will  not  be  at  Cofi:  to»  buy  ail  ths  Shop,  but  fo  much  as  ferves 
*'  his  Turn,  Commonly  ?/len  in  Horror,  fcek  fo  much  of  Chrift 
*'  as  will  cafe  them  ;  and  ha  ace  profefs,  and  hence  feek  for  fo  m«ck 
*'  of  ChriH  as  will  credit  tlvim  ;  and  hence  their  Defires  after  Chrill 
'  arc  Ibcn  fatisficd.     Appstitus  Finis  eft  infinitus.^^ 


*'  with  greater  Serrows  than  ever  any  felt :   To  make  Chriil  not  only 

««  Meat  and  Drink  fto  feed,  brat  Cloaths  to  cover  your  Sloth. Why 

<*  what  can  we  do  ?  What  can  we  do  ? — Why  as  the  firft  Adam  con- 
*' veys  not  only  Guilt,  but  Power;  {k^  the  Second  conveys  both 
"  Righteoufnefs  and  Strength.*'     H^id  p.  158. 

<^  When  the  Lord  had  given  fomiC  Light  and  AiFe(?tion,  and  feme 
**  Comfort,  and  fonie  Preformation,  now  a  Man  grows  full  here. 
**  Saints  do  for  God;  and  carnal  Hearts  do  fomething  too;  but  a 
*'  litde  fills  them,  and  quiets  them,  and  io  dam.ns  them.  And 
<«  hence  Men  at  the  liril  Work  upon  them,  are  very  diligent  in  ths 
*«  Ufe  of  Means ;  bul'afcer  that,  they  be  brought  to  neq:re<ft  Praver, 
**  fleep  out  Sermons,  and  to  be  carelefs,  faplefs,  lifelefs. — "  Ibid 
p.  210. 

'*  It  is  an  Argument  of  Want  of  Grace,  v/hen  a  Maa  faith  to 
"  himfelf,  as  the  Gkitton  faid  to  his  Soul,  Take  thy  Reji^  fer  thou 
**  haji  Gsods  laid  up  f.^r  many  Tears.  So  thou  hall  Repentance  and 
"Grace,  and  Peace  enough  y&r  wij?«>'  Tears:  And  kence  the  boul 
"  takes  it's  Refi:,  gror/s  lluggifh  and  negligent.  Oh,  if  you  die  ia 
"  this  Cafe,  this  Ni^'^t  thy  Soul  fhxii  be  taken  a-^ay  to  Hell." 
Ibifl.  p.  227. 


370  ne  fkventh  Sign  Part  III. 

God.     And  Ixxiv.  4.    Let  all  thofe  that  feek  thee  rejoice^, 
end  he  glad  in  thee ;  and  let  fuch  as  love  thy  Salvatio7t 
fay  continually^  the  Lord  be  magnified.     And  the  Scrip- 
tures every  where  reprefent  the  Seeking,  Striving  and  , 
Labour  of  a  Chriftian,  as  being  chiefly  after  his  Con?  - 
verfion,  and  his  Converfion  as  being  but  the  Beginning 
of  his  Work.     And  almofl:  all  that  is  faid  in  the  new 
Teftament,   of  Men's  watching,  giving  earned  Heed  , 
to  thcmlclves,  running  the  Race  that  is  fet  before  them,  . 
ftriving  and  agonizing,  wreilling  not  with  Flefh  and  \ 
Blood,  but  Principalities  and  Powers,  fighting,  putting 
on  the  whole  Armour  of  God,  and  {landing,  having 
done  all  to  ftand,  prefTing  forward,   reaching   forth, 
continuing  inftant  in  Prayer,  crying  to  God  Day  and 
Night  •,  1  fay,  almoft  all  that  is  faid  in  the  new  Tefta- 
ment of  thefe  Things,  is  fpokep  of,  and  dircdled  to 
the  Saints.    Where  thefe  Thmgs  are  applied  to  Sinners, 
feeking  Converfion  once,  they  are  fpoken  of  the  Saints 
Profecution  of  the  great  Bufinefs  of  their  high  Calling 
ttn  Times.     But  many  in  thefe  Days  have  got  into  a 
Itrange  antifcriptural  Way,  of  having  all  their  Striving 
and  Wreftling  over  before  they  are  converted  ^  and  fo 
having  an  eafy  Time  of  it  aftei  wards,  to  fit  down  and 
enjoy  their  Sloth  and  Indolence-,  as  thofe  that  now  have 
a  Supply  of  their  Wants,  and  are  become  rich  and  full. 
But  when  the  Lord  fills  the  Hungry  with  good  Things^ 
$hefe  Rich  are  like  to  be  fent  away  empty ^  Luke  i.  53. 

But  doubtlefs  there  are  fome  HypQcrites,  that  have 
only  falfe  Affeftions,  who  will  think  they  are  able  to 
ftand  this  Trial ;  and  will  readily  fay,  that  they  defire 
not  to  reft  fatisfied  with  paft  Attainments,  but  to  be 
prefTing  forward,  they  do  d.elire  more.,  they  long  after 
God  and  Chrift,  and  defire  more  Holinefs,  and  do  feek 
it.  But  the  Truth  is,  their  Defires  airp  not  properly  the 
De fires  of  Appetite  after  Holinefs,  for  its  own  Sake, 
or  for  the  moral  Excellency  and  holy  Sweetnefs  that  is 
in  it  •,  but  only  for  By-Ends.  They  long  after  clearer 
pifcoveries,  that  they  may  be  better  fatisfied  about  the 

State 


Part  III.  ef  gracious  Affeciionsl  371 

State  of  their  Souls  -,  or  becaufe  in  great  Difcoven<^s, 
Self  is  gratified,  in  being  made  fo  much  of  by  God, 
and  fo  exalted  above  others,  they  long  to  tafle  the  Love 
of  God  (as  they  call  it)  more  than  to  have  more  Love  to 
God.  Or,  it  may  be,  they  have  a  Kind  of  forced,  fan- 
cied or  made  Longings  ;  becaufe  they  think  they  muft 
lono;  for  more  Grace,  otherwiie  it  will  be  a  dark  Sign 
upon  them.  But  fuch  Things  as  thefe  are  far  different 
from  the  natural,  and  as  it  were  neceflary  Appetite  and 
Thirfling  of  the  new  Man,  after  God  and  Holinefs. 
There  is  an  inward  burning  Defire  that  a  Saint  has  after 
Holinefs,  as  natural  to  the  new  Creature,  as  vital  Heat 
is  to  the  Body.'  There  is  a  holy  Breathing  and  Panting 
after  the  Spirit  of  God,  to  increafe  Holinefs,  as  natural 
to  a  holy  Nature,  as  breathing  is  to  a  living  Body.  And 
Holinefs  or  Sandlification  is  more  dirc6tly  the  Objecl  of 
it,  than  any  Manifeflation  of  God's  Love  and  Favour. 
This  is  the  Meat  and  Drink  that  is  the  Objecl:  of  the 
fpiritual  Appetite;  John  iv.  34.  My  Meat  is  to  do  the 
Will  of  him  that  fent  me^  and  to  finijh  his  JVork,  Where 
we  read  in  Scripture  of  the  Defires,  Longings  and 
Thirftings  of  the  Saints,  Righteoufnefs  and  God's  Laws 
are  much  more  frequently  rnention'd,  ^s  the  Objecl  of 
them,  than  any  Thing  elfe.  The  Saints  difire  the  fine  ere 
Milk  of  the  Word^  not  fo  much  to  teftify  God's  Love  to 
them,  as  that  they  may  grow  thereby  in  Holineis.  I  have 
ihewn  before,  that  Kolinefs  is  that  Good  which  is  the  im- 
mediate Object  of  a  fpiritual  Tafte.  But  undoubtedly 
the  fame  Sweetnefs  that  is  the  chief  Obje6l  of  a  fpiritual 
Tafte,  is  alfo  the  chief  Obje6l  of  a  fpiritual  Appetite. 
Grace  is  the  godly  Man's  Treafure ,  Ifai.  xxxiii.  6.  fhe 
Fear  of  the  Lord  is  his  treafure,  Godlinefs  is  the  Gain 
that  he  is  covetous  and  greedy  of;  i  Tim.  vi.  6.  Hy- 
pocrites long  for  Difcoveries,  more  for  the  prefent  Com- 
fort of  thcDifcovcry,  and  the  high  Manifcftation  of  God's 
Love  in  it,  than  for  any  fandtifying  Influence  of  it.  Bur 
neither  a  Longing  after  great  Difcoveries,  or  after  great 
Tailes  of  |the  Love  of  God,  nor  Longing  to  be  in  Hea- 
ven, 


572  The  twelfth  Sign  Part  IIL 

ven,  nor  Longing  to  die,  are  in  any  Meafure  fo  diftin- 
guifhing  Marks  of  true  Saints,  as  Longing  after  a  more 
holy  Heart,  and  living  a  more  holy  Life. 

But  I  am  come  now  to  the  laft  diftinguifhing  Mark  of 
holy  Affe6tions  that  I  Ihdl  mention. 

XII.  Gracious  and  holy  Affe6lions  have  their  Exer- 
cife  and  Fruit  in  Chriilian  Pra6lice. — I  mean,  they  have 
that  Influence  and  Power  upon  him  who  is  the  Subjed:  I 
of  'em,  that  they  caufe  that  a  Pra6lice,  which  is  nni-  I 
verfally  conformed  to,  and  diredled  by  chriftian  Rules,  ' 
fhould  be  the  Pra6licc  and  Bufmcfs  of  his  Life. 

This  implies  three  Things;  i.  That  his  Behaviour 
or  Pra6lice  in  the  World,  be  univerfally  conformed  to, 
and  diredled  by  chriftian  Rules.  2.  That  he  makes  a 
Bufinefs  of  fuch  a  holy  Pradicc  above  all  Things-,  that 
it  be  a  Bufinefs  which  he  is  chiefly  engaged  in,  and  de- 
voted to,  and  purfues  with  highefl  Earneftnefs  and  Dili- 
gence :  So  that  he  may  be  faid  to  make  this  PracSlicc  of 
Religion  eminently  his  Work  and  Bufinefs.  And  3. 
That  he  perfifts  in  it  to  the  End  of  Life :  So  that  it 
may  he  faid,  not  only  to  be  his  Bufinefs  at  certain  Sea- 
fons,  the  Bufinefs  of  Sabbath  Days,  or  certain  extraor- 
dinary Times,  or  the  Bufinefs  of  a  Month,  or  a  Year, 
or  of  feven  Years,  or  his  Bufinefs  under  certain  Circum- 
ftances  •,  but  the  Bufinefs  of  his  Life  \  it  being  that  Bu*- 
fmefs  which  he  perfeveres  in  through  all  Changes,  and 
under  all  Trials,  as  long  as  he  liveso 

The  NeceOity  of  each  of  thefe,  in  all  true  Chriftians, 
is  moft  clearly  and  fully  taught  in  the  Word  of  God. 

I.  'Tis  nccefiary  that  Men  fiiould  be  univerfally  obe- 
dient: \  I  John,  iii.  3.  &c.    Every  Man  that  hath  this 

Hope 


X  "  He  that  pretends  to  Godlinefs,  and  turns  afide  to  crooked 
<«  Ways,  is  an  Hypocrite  :  For  thofe  that  are  really  godly,  do  lire 
««  in  a  Way  of  Obedience;  Pfal.  cxix.  i,  2,  3.  Blejfed  are  the  unde- 
^*  filed  in  the  Way^  that  ijoalk  in  the  La^jo  of  the  Lord.  They  alfo  do 
^^  no  Iniquity.  Luke  i.  6.  They  ivere  both  righteous  before  G^d^  ^lualk- 
**  inz^  in  all  the  Covimandtnents  of  the  Lord  hlamelefs.  But  fuch  as 
'*  live  in  Ways  of  Sin,  are  DifTemblers  j  for  all  fuch  will  be  rejeded 


Part  IIL  of  gracious  Affediiom,  373 

"He^e  in  htm^  furifieth  himfelf^  even  as  he  is  pure, — And 
ye  know  that  he  was  manifefied  to  take  away  our  Sins^  and 

in 


^*  in  the  Day  of  Judgment ;  Matth.  vii.  23,  Depart  from  me  ye  that 
"  tvork  Liiquify,  The  like  we  have  Luke  xiii.  27.  If  Men  live 
**  in  a  Way  of  Difobediencc,  they  don't  love  God;  for  Love  will 
**  make  Men  keep  God's  Commandments;  i  John  v.  3.  Hers^ 
"  in  is  Lovey  that  ive  keep  his  Co77i?nandment s ,  and  his  Command^ 
"  ments  are  not  grie<vous.  If  Men  live  in  a  Way  of  Difobediencc, 
"  they  have  not  a  Spirit  of  Faith  ;  for  Faith  fandtifies  Men  ; 
"  Afts  xxvi,  6%,  Sandified  by  Faith  that  is  in  ms.  If  Men  live 
*'  in  a  Way  of  Difobedience,  they  are  not  Chrift's  Sheep ;  for  his 
'*  Sheep  hear  his  Voice  ;  Johnx.  27.  Men  that  live  in  a  W^y  of  Dif- 
"  obedience  are  not  born  of  God  ;  i  John  iii.  9.  He  that  is  born  of 
"  God  fnneth  not.  Men  that  live  in  a  Way  of  Difobedience  are  the 
"  Servants  of  Sin  ;  John  viii.  38.     He  that  rofnmitteth  Sin  is  the  Ser- 

"  ^ant  of  Sin. A  Courfe  of  external  Sin  is  an  Evidence  of  Hy- 

"  pocrify ;  whether  it  be  a  Sin  of  Omiffion  or  CommiiTion.  If  Men 
*•  live  in  the  Negleft  of  known  Duties,  or  in  the  Praflice  of  known 
"  Evils,  that  will  be  their  Condemnation  ;  let  the  Sin  be  what  it  will ; 

*'  let  it  be  Prophanenefs,  Uncleanncfs,  Lying  or  Injuftice. If  Men 

"  allow  themfelves  in  Malice,  Envy,  wanton  Thoughts,  prophane 
"  Thoughts,  that  will  condemn  them ;  though  thofe  Corruption* 
"  don't  break  out  in  any  fcandalous  Way.  Thefe  Thoughts  are  an 
'*  Evidence  of  a  rotten  Heart;  Tit  iii.  3.  Wa  ourfelves  'tt>ere  fo7nttimes 
^^  foolifoy  difobedient,  i^scei^oed,  fewing  divers  Lujfs  and PleafiireSj  li^- 
^''  ing  iji  Malice^  and  Envy,  hatefuU  and  hating  one  another*  If  a 
*'  Man  allows  himfelf,  tho'  he  thinks  he  doth  not,  in  Malice  and 
"  Envy,  he  is  an  Hypocrite :  Tho'  his  Confcicnce  difallows  it,  yet 
**  if  his  Heart  allows  it,  he  is  no  Saint. — Some  make  Pretences  to 
"  Godlinefs,  whereby  they  do  not  only  deceive  others,  but  (which 
*'  is  a  great  deal  worfe)  deceive  themfelves  alfo :  But  this  will  con- 
"  demn  them,  that  they  live  in  a  Courfe  of  Sin,  and  fo  mull  go 
^''-  with  ungodly  Men  ;  Pfal.  cxxv,  5.  As  for  fuch  as  ttnrn  afde  untef 
"  their  crooked  Waysy  the  Lord  tvill  lead  them  forth  n.vith  the  Workers 
"  of  Iniquity.  If  there  be  a  great  Change  in  a  Man's  Carriage,  and 
"  he  be  reformed  in  fevcral  Particulars,  yet  if  there  be  one  evil 
'*  Way,  the  Man  is  an  ungodly  Man ;  where  there  is  Piety  there 
"'  is  univerfal  Obedience.  A  Man  may  have  great  Infirmities,  yet 
**  be  a  godly  Man.  So  it  was  with  Loty  Da=uidy  and  Peter :  But 
'*  if  he  lives  in  a  Way  of  Sin,  he  don't  render  his  Godlinefs  only 
**  fufpicious,  but  it  u  full  Evidence  againft  him.  Men  that  are 
"  godly  have  Refped  to  all  God's  Commandments ;  Pfal.  cxix.  6. 
**  There  be  a  great  many  Commands,  and  if  there  be  one  of  them 
*'  that  a  Man  has  not  Rcfpedt  unto,  he  will  be  put  to  Shame  another 
**  Day.  If  a  Man  lives  iu  one  evil  Way,  he  is  not  fubjeft  to  God's 
**  Authority ;  but  then  h«  Hvei  in  Rebellion ;  and  that  will  take  aff 


374  ^'^^^  twelfth  Sign  Part  IIW 

in  him  was  no  Sin,  JVhofoever  ahideth  in  bim,  finneth  \ 
not.  V/bofover  finneth,  hath  not  feen  him,  neither  known 
him.  He  that  doth  Right eoiifnefs,  is  right e'ous,  even  as  i 
he  is  righteous.  He  that  coynmittetb  Sin,  is  of  the  Devil,  I 
Chap.  V.  1 8.  We  know  that  whofoever  is  horn  of  God^ 
Jinneth  not  -,  but  he  that  is  begotten  of  God,  keepeth  him- 
felf,  and  that  wicked  one  toucheth  him  not,  John  xv.  14. 
Te  are  my  Friends,  if  yc  do  whatfoever  I  cofHmand  you,- 
James  ii.  10.  Whofoever  jhall  keep  the  whole  haw,  and  I 
yet  offend  in  one  Point,  he  is  guilty  of  all.  i  Cor.  vi.  9. 
Know  ye  not  that  the  Unrighteous  jhall  not  inherit  the 
Kingdom  of  God.  Be  not  deceived,  neither  Fornicators^ 
nor  Idolaters,  &c.  Jhall  inherit  the  Kingdom  of  God.  Gal,- 
V.  19,  20.  Now  the  Works  of  the  Flejh  are  manifeft^ 
which  are  thefe.  Adultery,  Fornication,  Uncleannefs,  Laf 
civicufnefs.  Idolatry,  Witchcraft,  Hatred,  Variance,  Emu- 

lations, 

"  all  his  Pleas,  and  at  once  cut  off  all  his  Pretences ;  and  he  will 
'*  be  condemned  in  the  Day  of  Judgment. — One  Way  of  Sin  is  Ex- 
*'  ception  enough  againft  the  Man's  Salvation.  Tho'  the  Sin  that 
**  he  lives  in  be  but  fmall :  Such  Perfons  won't  be  guilty  of  Perjury^ 
"  Stealing,  Drunkennefs,  Fornication ;  they  look  upon  them  to  be 
*'  heinous  Things,  and  they  are  afraid  of  them ;  but  they  do  not 
*'  much  matter  it,  if  they  opprefs  a  little  in  a  Bargain,  if  they  com- 
•*  mend  a  Thing  too  much  which  they  are  about  to  fell,  if  they  break 
**  a  Promife,  if  they  fpend  the  Sabbath  unprofitably,  if  they  negle(5l 
**  fecret  Prayer,  if  they  talk  rudely  and  reproach  others  ;  they  think 
"  thefe  are  but  fmall  Things :  If  they  can  keep  clear  of  great  Tranf- 
*'  greJlions,  they  hops  that  God  will  not  infiit  upon  fmall  Things. 
**  But  indeed  all  the  Commands  of  God  are  eftablillied  by  divine 
*«  Autliority :  A  fmall  Shot  may  kill  a  Man,  as  well  as  a  Cannon 
**  Bullet :  A  fmall  Leak  may  fmk  a  Ship,  If  a  Man  lives  in  fmall 
**  Sins,  that  Oiews  he  has  no  Love  to  God,  no  fmcere  Care  to  pleafc 
**  and  honour  God.  Little  Sins  are  of  a  damning  Nature,  as  well 
**  as  great :  If  they  don't  deferve  fo  much  Punilhment  as  greater, 
**  yet  they  do  deferve  Damnation.  There  is  a  Contesapt  of  God 
**  in  all  Sins;  Matth.  v.  19.  He  that  Jhall  hre-ak  one  of  the  leaji  of 
**  thefe  Commands t  and  Jhall  teach  Men  fo,  Jhall  he  called  the  leaJi  in 
<*  the  Kingdom  of  God.  Prov.  xix.  1 6.  He  that  keepeth  the  Command- 
*'  ?nent,  keepeth  his  oivn  Soul;  but  he  that  defpijeth  his  Way,  pall  die, 
*<  If  a  Man  fays,  this  is  a  great  Command,  and  lo  lays  Weight  on 
<*  it,  and  another  is  a  little  Commandment,  and  fo  don't  regard  it, 
*'  but  will  allow  himfelf  to  break  it,  he  is  in  a  perifliing  Condition.'* 
Stoddard's  Way  to  know  Sincerity  ^nd  Hypocrify.- 


^ART  III.  of  gracious  AffeBions,  o^j  ^ 

bJions,  JVrath^  Strife^  Envyings^  Murders^  Brunkennefsy 
Revelffngs,  and  fuch  like :  Of  the  which  1  tell  you  before^ 
2S  I  have  alfo  told  you  in  'Time  paft^  that  they  which  da 
^uch  Things^  Jball  not  inherit  the  Kingdom  of  God.  Which 
IS  as  rnuch  as  to  fay,  they  that  do  any  Sort  of  Wicked- 
lefs.  Job  xxxiv.  3,  4,  5,  6,  7.  Is  not  Bcftru^lion  to  the 
Wicked^  and  a  ftrange  Punifhment  to  the  IVerkers  of  Ini- 
quity ?  Doth  not  he  fee  my  Ways^  and  count  all  tny  Steps  ? 

^'Let  me  he  weighed  in  an  even  Ballance^  that  God  may  know 
my  Integrity.  If  my  Step  hath  turned  out  of  the  Wayy 
and  mine  Heart  walked  after  mine  Eyes^  and  if  any  Blot 
'hath  cleaved  to  mine  Hands.,  &c.  Ezek.  xxxiii.  15.  If 
he  walk  in  the  Statutes  of  Life^  without  committing  Ini^ 
quity^  he  fJoall  furely  live.  If  one  Member  only  be 
:orrupt,  and  we  don't  cut  it  off,  it  will  carry  the  whole 
Body  to  Hell;  Matth.  v.  29,  30.  Saul wsls  command- 
ed to  (lay  all  God's  Enemies,  the  Amalekites ;  and  he 

r  Qew  all  but  Agag^  and  the  faving  him  alive  proved  his 

t  Ruin.  Caleb  and  Jofhua  enter'd  into  God's  promis'd 
Reft,  becaufe  they  wholly  followed  the  Lord-,  Numb, 
xiv.  24,  and  xxxii.  11,  12.  Deut.  i.  36.  Jojlo.  xiv.  6,  8, 
o,  14.  Naaman's  Hypocrify  appeared  in  that,  however 
he  feem'd  to  be  greatly  affeded  with  Gratitude  to  God 
for  healing  his  Leprofy,  and  engag'd  to  ferve  him,  yet 
in  one  Thing  he  defired  to  be  excufed.  And  Herod^ 
tho'  he  feared  John^  and  obferved  him,  and  heard  him 
gladly,  and  did  many  Things ;  yet  was  condemned,  in 
that  in  one  Thing  he  would  not  hearken  to  him,  even  in 

!,  parting  with  his  beloved  Herodias,.  So  that  it  is  necef- 
fary  that  Men  Ihould  part  with  their  deareft  Iniquities, 
which  are  as  their  right  Hand  and  right  Eyes,  Sins  that 
moft  eafily  befet  them,  and  which  they  arc  moft  expo- 
fed  to  by  their  natural  Inclinations,  evil  Cuftoms,  or 
particular  Circumftances,  as  well. as  others.  As  Jofeph 
would  not  make  known  himfelf  to  his  Brethren,  who 
had  fold  him,  'till  Benjamin.,  the  beloved  Child  of  the 
Family,  that  was  moft  hardly  parted  with,  was  deliver- 
ed up  i  no  more  will  Ghrift  reveal  his  Love  to  us,  'till 

we 


37^  The  twelfth  Sign  Paut  IIL 

we  part  with  onr  dearell  Lufo,  and  'till  wc  arc  brought 
to  comply  with  the  moil  difficult  Duties,  and  thoife  that 
we  have  the  greateit  Averfion  to. 

And  it  is  of  Importance,  that  it  fhould  be  obliTved, 
that  in  order  to  a  Man's  being  truly  faid  to  be  u.niver- 
fally  obedient,  his  Obedience  mufl  not  only  conlift  iri 
Negatives^  or  in  univerfally  avoiding  wicked  Pradlices, 
conlifting  in  Sins  of  CommilTion ;  but  he  mufl  alio  be 
univerfal  in  the  Pofitives  of  Religion.     Sins  of  Omif- 
fion  are  as  much  Breaches  of  God's  Commands,  as  Sins 
of  Commiffion.    Chrifb,  in  Matth.  xxv.  reprefents  thofe 
on  the  left  Hand,  as  being  condemned  and  cm"fe^d  to 
everlailing  Fire,  for  Sins  of  Omiffion,  I  was  an  hungred 
and  ye  gave  me  no  Meat^  &c.     A  Man  therefore  can't 
be  faid  to  be  univerfally  obedient,  and  of  a  chrifli'an 
Converfation,  only  becaufe  he  is  no  Thief,  nor  Opprcf- 
for,  nor  fraudulent  Perfon,  nor  Drunkard,  nor  Tavern- 
haunter,   nor  Whore-Mailer,   nor  Rioter,  nor  Night- 
walker,  nor  unclean,  nor  profane  in  his  Language^  nor 
Slanderer,  nor  Liar,  nor  Furious,  nor  Malicious,  nor 
Reviler :  He  is  falfely  faid  to  be  of  a  Converfation  that- 
becomes  the  Gofpel,  who  goes  thus  far  and  no  farther;  I 
but  in  order  to  this,  it  is  neceffary  that  he  fliould  alio  be 
of  a  ferious,  religious,  devout,  humble,  meek,  forgiv- 
ing,   peaceful,   refpedlful,   condefcending,    benevolent^ 
merciful,  charitable  and  beneficent  Walk  and  Conver- 
fation,    Without  fuch  Things  as  thefe,  he  don't  obey 
the  Laws  of  Chrifl,  and  Laws  that  he  and  his  Apofllcs  I 
did  abundantly  infift  on,  as  of  greatell  Importance  and' 
Ncceffity. 

2.  In  order  to  Men's  being  true  Chriftiaris,  it  is  ne- 
celTary  that  they  profecute  the  Bufmefs  of  Religion,  and 
the  Service  of  God  with  great  Earneflnefs  and  Diligence, 
as  the  Work  which  they  devote  themfelves  to,  and  make 
the  main  Bufmefs  of  their  Lives.  All  Chriil's  'peculiar 
People^  not  only  do  good  Works,  but  are  zealous  of  good 
Works ;  Tit.  ii.  14.  No  Man  can  do  the  Service  of  tv/o 
Mailers  at  once.   They  that  are  God's  true  Servants,  do 

give 


I  Part  IIL  of  gracious  AffeSiiom.  377 

;  give  up  thcmfelves  to  his  Service,  and  make  it  as  it  were 
f  their  whole  Work,  therein  employing  their  whole  l^iearts, 
and  the  chief  of  their  Strength;   ■  hil.  iii.  13.  '^his  one 
\  Thing  I  do,     Chriftians  in  their  effedlual  CaUing,  are  not 
called  to  Idlcnefs,  but  to  Labour  in  God's  Vineyard,  and 
Ipend  their  Day  in  doing  a  great  and  laborous  Service. 
All  true  Chriilians  comply  with  this  Call  (as  is  implied 
in  its  being  an  effeftual  Call)  and  do  the  Work  of 
Chriftians ;  which  is  every  where  in  the  new  Teftament 
compared  to  thofc  Exercifes,  wherein  Men  are  wont  to 
exert  their  Strength,  with  the  grcateft  Earneflnefs,  as 
Running,    Wreftling,   Fighting.      All  true  Chriftians 
arc  good  and  faithful  Soldiers  of  jcfus  Chrift,  2,^-^  fight 
the  good  Fight  of  Faith  :  For  none  but  thofe  who  do  fo, 
do  ever  lay  hold  on  eternal  Life.     Thofe  who  fight  as 
thofe  who  beat  the  Air^  never  win  the  Crown  of  Vi6to- 
ry.     I'hey  that  run  in  a    Race,,  run   all\  hut   me-  wins 
the  Prize-,  and  they  that  are  flack  and  negligent  in 
their  Courfc,  do  not  fo  run^  as  that  they  may  obtain. 
The  Kingdom  of  Heaven  is  not  to  be  taken  but  by 
Violence.      Without  Earneftnefs  there  is   no   getting 
along,  in  that  narrow  Way  that  leads  to  Life ;  and  fo 
no  arriving  at  that  State  of  glorious  Life  and  Happi- 
nefs  which  it  leads  to.    Without  earncft  Labour,  there 
is  no  afcending  the  fteep  and  high  Hill  of  Zion  ;  and  fo 
no  arriving  at  the  heavenly  City  on  the  Top  of  it. 
Without  a  conftant  Laboricufnefs,  there  is  no  ftcmming 
the  fwift  Stream  in  which  we  fwim,  fo  as  ever  to  come 
to  that  Fount  in  of  Water  of  Life,  that  is  at  the  Head 
of  it.     The^'c  is  need  that  we  fliould  watch  and  pray  al- 
ways,, in  order  to  our  efcaping  thofe  dreadful  Things^  that 
are  coming  on  the  Ungodly,  and  our  being  counted  wor- 
thy to  ftand  before  the  Son  of  Man.     There  is  need  of 
our  putting  on  the  whole  Armour  of  God,,  and  doing  all  to 
fiand,,  in  order  to  our  avoiding  a  total  Overthrow,  and 
being  utterly  deftroyed  by  the  fiery  Darts  of  the  Devil, 
There  is  need  that  we  fliould  forget  the  T^hings  that  are 
bihindy  and  be  reaching  forth  to  ths  Things  that  are  be-* 

B  b  fore. 


378  fhe  twelfth   Sign  Part.IIL 

fore^  and  prejjlng  towards  the  Mark  for  the  Prize  of  tht 
high  Calling  of  God,  in  Chrifi  Jefus  our  Lord,  in  order 
to  our  obtaining  that  Prize.    Slothful nefs  in  the  Service 
of  God,  in  his  profefled  Servants,   is  as  damning  aS' 
open  Rebellion :  For  the  floihftd  Servant^  is  a  wicked. 
Servant^  and  jQiall  be  cart  into  outer  Darknefs,  among, 
God's  open  Enemies;  Matth.  xxv.  26,  28.  They  that 
are  JlothfuU  ^re  not  Followers  of  them^  who  thro*  Faith-- 
and  Patience  inherit  the  Promifes.    Hcb.  vi.  11,12.  Jnil 
we  defer e  that  every  one  of  you  do  fhew  the  fame  Diligence^: 
to  the  full  Affurance  of  Hope^  unto  the  End ;  that  ye  he^ 
not  fltthful *,  but  Followers  of  them^  who  thro'  Faith  and: 
Patience  inherit  the  Promifes,     And  all  they  who  follow 
that  Cloud  of  Witneffes  that  are  gone  before  to  Heaven^ 
do  lay  afede  every  Weighty   and  the  Sin  that  eafily  hefets' 
ther/i^  and  do  rim  with  Patience  the  Race  that  is  fet  before 
them\  Heb.  xii.  i.    That  true  Faith,  by  which  Perfons 
rely  on  the  Rightcoufnefs  of  Chrift,  and  the  Work  that 
he  hath  done  for  them,  and  do  truly  feed  and  live  upon, 
him,  is  evermore  accompanied  v/ith  fuch  a  Spirit  of 
Earneflnefs  in  the  chriftian  Work  and  Courfc.     Which 
was  typified  of  old,  by  the  Manner  of  the  Children  of> 
IfraeV^  feeding  on  the  Pafchal  Lamb:    Who  were  di- 
rected to  cat  it,  as  thofe  that  were  in  Haftc,  with  their 
Loins  girded,  their  Shoes  on  their  Feet,  and  Staff  in.- 
their  Hand  ;  Exod.  xii.   11.  And  thus  jh all  ye  eat  it  \ 
with  your  Loi?is  girded^  your  Shoes  on  your  Feet^  and  your 
Staff  in  your  Hand^  end  ye  floall  eat  it  in  Hafte  :  //  is  the} 
Lord's  Paffover. 

3.  Every  true  Chriftian  perfevcres  in  this  Way  ©£■ 
iiniverfal  Obedience,  and  diligent  and  earneft  Service 
of  God,  thro'  all  the  various  Kinds  of  Trials  that  he 
meets  with,  to  the  End  of  Life.     That  all  true  Saints, 
ail  thofe  that  do  obtain  eternal  Life,  do  tiius  perfevere 
in  the  Pradliice  of  Religion,  and  the  Service  of  God,,- 
is  a  Dodrine  fo  abundantly  taught  in  the  Scripture^., 
that  particularly  to  rehearfe  all  the  Texts  which  imply 
it,,  would  be  endlcfs.     I  fhail  content  myfelf  with  r^; 

ferring. 


of  gracious  JfeBions.  379 

erring  to  fomc  in  the  Margin.  * 

But  that  in  Perfeverance  in  Obedience,  which  is 
thiefiy  infilled  on  in  the  Scripture,  as  a  ipccial  Note  of 
the  Truth  of  Grace,  is  the  Continuance  of  Profciibrs  in 
r.hc  Pradice  of  their  Duty,  and  being  ftedfaft  in  an  holy 
Walk,  through  the  various  'Trials  that  they  meet  with. 
:  By  Trials^  here  I  mean,  thofe  Things  that  occur, 
jmd  that  a  ProfefTor  meets  with  in  his  Courfe,  that  do 
■Specially  render  his  Continuance  in  his  Duty,  and 
paithfulnefs  to  God,  difficult  to  Nature.  Thefe  Things 
ire  from  Time  to  Time  called  in  Scripture  by  the  Name 
bf  Trials^  or  Temptations  (which  arc  Words  of  the  fame 
ignification)  Thefe  are  of  various  Kinds :  There  are 
any  Things  that  render  Perfons  Continuance  in  the 
ay  of  their  Duty  difficult,  by  their  Tendency  to  che- 
Hlli  and  foment,  or  to  ftir  up  and  provoke  their  Lulls 
jind  Corruptions.  Many  Things  make  it  hard  to  con- 
tinue in  the  Way  of  Duty,  by  their  being  of  an  alluring 
ature,  and  having  a  Tendency  to  entice  Perfons  to 
in  ;  or  by  their  Tendency  to  take  off  Reilraints,  and 
mbolden  'em  in  Iniquity.  Other  Things  arc  Trials  of 
f:he  Soundnefs  and  Steadfafcnefs  of  Profeflbrs,  by  their 
Tendency  to  make  their  Duty  appear  terrible  to  them, 
nd  fo  to  affright  and  drive  them  from  it :  Such  as  the 
ufferings  which  their  Duty  will  expole  them  to  •,  Pain, 
11-will,  Contempt,  and  Reproach,  or  Lofs  of  outward 
offeffions  and  Comforts.  If  Perfons,  after  they  have 
blade  a  Profeffion  of  Religion,  live  any  confiderable 
Time  in  this  World,  which  is  fo  full  of  Changes,  and 

Bb  2  fo 


*  Deut,  V.  29.  Deut.  xxxii.  1 8,  19,  20.  i  Chron.  xxviii.  9.  PfaL 
xxviii.  7,  8,  10,  ir,  35,  35,  37,  41,  42,  56,  l3c.  Pj'al.  cvi.  3,  1.2, 
[3,  14,   15.  PfuL  cxxv.   4,   5.  Prn-v.  xxvi.    If.  Ifai.  Ixiv.    5^.  Je,r, 

Jcvii.  13.  Ezek.  iii.  20.  ami  xvm.  24.  ^Wxxxiii.  12,  13.  Matth.  x. 

'^i,  Matth.  xiii.  4,-8,  with  Verfcs  19,-23.  Matth.  xxy.  8.  Matth, 

Kxiv.  12,  13.  Lnkeix.  62.   Chap.  xii.  3^  i^c.  Chap.  xxii.  28.  Chap, 

^cvii.  32.    John  vili.  30.  31.    Chap.  xv.  6,  7,  8,  10,  16.    Rom.    ii  7. 

t^hap,  xi.  22.   Col,  i.  22,  23.  Heb.  iii.  6,  12,  {4.  Chap.  vi.   11,   12. 

'^hap.  X.  3(;,  l5c.  James  i.  25.   Re-i;,  lu  I3j  %Q,  ^h<^t'  i^»  l*^'   *  ^^^^' 

}i.  15,  2.  firn,  iv.  4,  5,  6;  7,  8^. 


3 So  ne  twelfth  Sign  Part  III, 

fo  full  of  Evil,  it  can't  be  othcrvvife,  than  that  they 
fhould  meet  with  many  Trials  of  their  Sincerity  and 
Steadfaftnefs.  And  befides,  'tis  God's  Manner,  in  his 
Providence,  to  bring  Trials  on  his  profefling  Friends 
and  Servants  defignedly,  that  he  may  manifefl  them,, 
and  may  exhibit  fui^cicnt  Matter  of  Conviclion  of  the 
State  which  they  are  in,  to  their  own  Confciences ;  and 
often-tim.es  to  the  World.  As  appears  by  innumerable 
Scriptures  •,  fome  are  refcT'd  to  in  the  Margin,  § 

1  rue  Saints  may  be  guilty  of  fome  Kinds  and  Degrees 
of  Backfliding,  and  may  be  foil'd  by  particular  Temp.- 
tations,  and  may  fail  into  Sin,  yea  great  Sins :  But  they 
can  never  fall  away  fo,  as  to  grow  v/eary  of  Religion^ 
and  the  Service  of  God,  and  habitually  to  diflike  it  and 
negledlit;  either  on  its  own  Account,  or  on  Account 
of  the  Difficulties  that  attend  it :  As  is  evident  by  GaL 
vi.  9.  Rom.  ii.  7.  Heh.  x.  36,  Ifai.  xliii.  22.  MaL  i.  13. 
They  can  never  backfiide,  fo  as  to  continue  no  longer  in 
a  Way  of  univerfal  Obedience;  or  fo,  that  it  fliali  ceafe 
to  be  their  M&nner^  to  obfervc  ail  the  Rules  of  Chriftir- 
anity,  and  do  all  Duties  required,  even  the  moil  diffi- 
cult, and  in  the  mofb  difficult  Circumidances.  *     This 

is 


§  Gen.  xxii.  i.  Exed,  xv.  25.  Chap.  xvi.  4.  Deuf.  viii.  2,  15,  16. 
Chap.  xiii.  3.  Judges  ii.  22.  Chap.  iii.  i,  4.  Jol?.  xxiii.  10.  P/J. 
Ixvi.  10,  II.  Ezek.  iii.  20.  D^in.  xii.  10,  Zgch.  xiii.  g.  Matth.  yi\u 
19,  20.  Chap,  xviii.  2j,  22.  Lukr.\.  35-.  I  Cor.  xi;  19.  t  Cor.  viii. 
8.  Jam,  i.  12.   1  Pet.  iv.  12.    i  Johttii.  19.  Htb.  xi.  17.  Re-v.  iii.  10, 

*  *'  One  Way  of  Sin  is  Exception  enough  againft  Plea's  Salva- 
*'  tion,  though  their  Temptations  be  great.  Some  Perfons  delight 
*«  in  Iniquity ;  they  take  Pleafure  in  Rudenefs,  and  intemperate- 
**  Pradlices :  But  there  be  others,  that  don't  delight  in  Sin  ;  when 
**  they  can  handfomely  avoid  it,  they  don't  chufe  it;  except  they 
<«  be  under  fome  great  Neceffity,  they  will  not  do  it.  They  are 
**  afraid  to  fm ;  they  think  it  is  dangerous,  and  have  fome  Care  to 
"  SL void  it:  But  fometimes  they  fcirce  tl/cmfelves  to  fin;  they  are  re- 
<<  duced  to  Difficulties,  and  can't  tell  hov/  well  to  avoid  it;  it  is  st 
"  daneerous  Thing  not  to  do  it.  If  Naaman  don't  bow  himfelf  in 
<*  the  Houfe  of  Rimmony  the  King  will  be  in  a  Rage  with  him,  tak« 
<«  av;ay  his  Office,  it  may  be  take  away  his  Life,  and  fo  he  com- 
"=*  plies  j  2  Kinzs  v.   18.-— So  Jeroboam  forced  himfelf  to  fet  up  the' 

Calve* 


of  gracious  AfeBlons.  381 

;is  abundantly  manifcil  by  the  Things  that  have  been 
iobfervcd  already.  Nor  can  they  ever  fall  av/ay  lb,  as 
jhablruaiiy  to  be  more  engaged  in  other  Thii^rrs,  than 
in  the  Buiinefs  of  Religion i  or  lb  that  it  fhould  become 
their  Way  and  Manner  to  ferve  lomething  eh'e  more 
than  God ;  or  fo  as  ilatedly  to  ferve  God,  with  fuch 
£arneftncfs  and  Diligence,  as  (lill  to  be  habitually  de- 
voted and  given  up  to  the  Bufinefs  of  Religion.  Un- 
Icfs  thofe  Words  of  Chriit  can  fall  to  the  Ground,  Te 
tannot  ferve  Hvo  Maficrs\  and  thofe  of  tlie  Apollle, 
'He  that  will  be  a  Friend  of  the  V/orld^  is  the  Eneray  of 
fjod-^  and  unlcfs  a  Saint  can  change  his  God,  and  yet 
be  a  true  Saint.  Nor  can  a  true  Saint  ever  fall  away  fo, 
that  it  fiiall  come  to  this,  that  ordinarily  there  fliail  be 
no  remarkable  Difference  in  his  Walk  and  Behaviour 
ince  his  Convcrfion,  from  what  was  before.  They  that 
iare  truly  converted  are  new  Men,  new  Creatures  ;  new, 
|aot  only  within,  but  without;  they  are  fanclified  throuoh- 
JDut,  in  Spirit,  Soul  and  Body ;  old  Things  are  pafs'd 
away,  all  Things  are  become  new;  they  have  new- 
Hearts, 

«  Calves  at  Dan  and  Bethel :  He  thought  that  if  the  People  went  up 

*  to  "Jeruf&hm  to  worfhip,  they  v/<^uld  return  tp  Rchohcatn^  an-d  kill 

*  him ;  therefore  h'e  muft  think  of  fome  Expedient  to  deliver  hiai- 

*  feif  in  this  Strait ;  i  Kings  xii.  27,  28.— He   was  driven   by  ap- 

*  pearing  NecelTity  to  take  this  wicked  Courfe.    So  the  Hony  Ground 

*  Hearers  were  willing  to  retain  the  Prcfefiion  of  the  true  Religion  ; 
'  but  the  Cafe  was  fuch,  that  they  thought  they  could  not  well  do 

it  ;  Matth    xiii.  21.   When  Trihulation  or  Perjecuticn  arifeih  Iccauje 

*  of  the  Wc^dy  by  and  hy  he  is  offended. — So  AcbAU  and  Gahaz,i  had 
Angular  Opportunities  to  get  an  Eftate  ;  if  they  live  twenty  Years 
they  are  not  like  to  have  fuch  aa  Advantage ;  and  they  force  them- 

'  felves  to  borrow  a  Point,  and  bn'^ak  the  Law  of  God.     They  lay 

'  a  NecelTity  on  Eflate  and  Liberty  and  Life,  but  not  upon  Obe- 
dience.   If  a  Man  be  willing  to  ferve  God  in  ordinary  Cafes,   but 

'  excufe  himfelf  when  there  be  great  DifficuUies,  he  is  not  godly. 

^  It  is  a  fmall  Matter  to  ferve  God,  when  Men  have  no  Temptation  ; 

'  but  Lot  was  holy  in  Sodom,  Noah  was  righteous  in  the  old  Vvorld. 
Temptations  try  Men,  but  they  don't  force  Men  to  lin :  And 
Grace  will  eftabliih  the  Heart  in  a  Day  of  Temptation^  They 
are  bleffcd  that  do  endure  Temptation,  Jam.  i.  ,12.  But  they  are 
curfed  that  fall  away  in  a  Day  of  Temptation."  Sieddard's  Way 
know  Sincerity  and  Hypocrify, 


3^2    ^  7he  twelfth  ^ign  Part  III, 

Hearts,  and  new  Eyes,  new  Ears,  new  Tongues,  new 
Hands,  new  Feet  •,  i,  e.  a  new  Converfation  and  Prac- 
tice-, and  they  walk  in  Newnefs  of  Life,  and  continue 
to  do  lo  to  the  End  cf  Life.  And  they  that  fall  away, 
and  ceafe  vifibly  to  do  To,  'tis  a  Sign  they  never  were  ri- 
len  wi;h  Chriil.  *  And  efpccially  when  Men's  Opinion 
of  their  being  converted,  and  lo  in  a  fafe  Eflate,  is  the 
very  Caufc  of  their  coming  to  this,  it  is  a  mofl  evident 
Sign  of  their  Hypocrify.  -f-  And  that,  whether  their 
Falling  away  be  into  their  former  Sins,  or  into  fome 
new  Kind  of  Wickednefs  •,  having  the  Corrupdon  of 
Nature  only  turneci  into  a  new  Channel,  inflead  of  it's 
being  mbrtified.  A  s  when  Perfons  that  tkink  themfelves 
converted,  tho'  they  do  not  return  to  former  Prophane- 

nefs 


*  *'  Hence  we  leani  what  Veraiit  to  pals  and  give  in,  concerning 
**  thofe  Men  that  decay  and  fall  ofF  from  the  Lord.  They  never 
*'  had  Oil  in  the  VefTel ;  never  had  a  Dram  of  Grace  in  their 
•'  Heart.  Thus  l  John  ii.  9.  If  they  had  been  of  us,  they  ^joould  no 
*'  Dcubt  ha've  continued  njoith  us.  It  feems  they  were  fuch  Men,, 
**  which  were  fo  eminent  and  excellent,  as  that  there  were  no  Brandt 
'•  nor  i  'iarks  upon  them,  to  give  Notice  to  the  Churches,  tliat  they 
**  were  mark'd  out  for  Apoftacy  ;  but  were  only  difcovercd  to  be  un- 
*'  found,  by  their  Apoftacy  :  and  this  was  Argument  good  enough."— 
Shepard's  Parable,  Part  1.  p.  226. 

f  "  When  a  Man's  Rihng  is  the  Caufe  of  his  Fall,  or  feals  a 

**  Man  up  in  his  Fall,  or  at  leail  the  Caufe  through  his  Corruption! 

**  Ex.  Gr.     Time  was,  a  Man  lived  a  loofe,  carelefs,  carnal  Lifej', 

*'  by   the  Miniilry  of  fome  Word,  or  Reading  of  fome  Book,  or 

*'  Speaking  with   feme   Friend,  he  comes   to  be   convinced  of  his 

**  Mifery  and  woful  Condition,  and  fee  no  Good  nor  Grace  in  him- 

*'  fclf;  he  hath  been  even  hitherto  deceived  :  At  lafl  ke  comes  to  get 

•*  fome  Light,  fome  Tafle,  fome  Sorrows,  fome  Heart,  to  ufe  the 

**  Means,  fome  Comfort  and  Mercy  and  Hope  of  Life  :  And  when 

**  it  is  thus  with  him,  now  he  falls  ;  He  grows  full  and  falls  ;  and 

«*  this  Rifmg  is  the  Caufe  of  his  Fall ;  his   Light   is  Darknefs  and 

*'  Death  to  him  ;  and  grows  to  a  Form  of  Knowledge;  his  Rifmg 

'*  makes  him  fall  to  Formality,  and  then   to  Prophanenefs ;  and  {0 

*'  his  Tailing  fatisfies  him  ;   his  Sorrows  empty  his  Heart  of  Sorrow 

*'  for  Sin  ;   and  his  Sorrows  for  his   Falls  harden   liis  Heart  in  hii 

*'  Fails  ;  and  all  the  Means  of  recovering  him  harden  him. — Look 

«*  as  it  is  in  Difeaf^s ;  if  the  Phyfic  and  Meat  turns   to  be  Poifon,' 

*'  then  tliere  is  no  Hope  of  Recovery  ;  a  Man  is  fick  to  Death  now. 

«'  The  Saint's  little  Meafure  makes  him  forget  what  is  behind,"—; 

5i'^/^r</'s  Parable,  Parti,  p.  2^6 1 


Part  III.  of  gracious  Affecfw7u  383 

ncfs  and  Lewdncfs;  yet  from  the  high  Opinion  they  have 
pf  their  Experiences,  Graces  and  Privileges,  gradually 
fettle  more  and  more  in  a  felf- righteous  and  fpiritually 
proud  Temper  of  Mind,  and  in  fuch  a  Manner  of  Be- 
haviour and  Converfation,  as  naturally  arifes  therefrrm. 
jWhen  it  is  thus  v/ith  Men,  however  far  they  may  feem 
to  be  from  their  former  evil  Practices,  this  alone  is 
enough  to  condemn  them,  and  may  render  their  laft 
State  far  worfe  than  the  nril.  For  this  feems  to  be  the 
very  Cafe  of  the  Jei^s  of  that  Generation  that  Chrift 
(peaks  of,  Matth.  xii.  43,  44,  45.  who  having  been 
awakened  by  John  the  Baptijl's  Preaching,  and  brought 
to  a  Rfformation  of  their  formxr  licentious  Courfes, 
whereby  the  unclean  Spirit  was  as  -it  v/ere  turned  out, 
and  the  Hou'e  fwept  and  garnifh'd  i  yet  being  empty  of 
God  and  of  Grace,  became  full  of  themfelves-,  and  v/ere 
exalted  in  an  exceeding  high  Opinion  of  their  own 
Righteoufnefs  and  eminent  Holinels,  and  became  habi- 
tuated to  an  anfwerably  Self-exalting  Behaviour ;  fo 
chani^ing  the  Sins  ot  Fublicai'S  and  Harlots,  tor  thofe 
of  the  Fharifees  •,  and  in  the  IlTue,  had  itw^n  Devils, 
Iworle  than  the  firil. 

1  hus  I  have  explain'd  Vv'hat  Exercife  and  Fruit  I 
mean,  when  [  fiy,  that  gracious  Affections  have  their 
Exercife  and  F^uir  in  chrifiian  PraClice. 

The  Reafcn  v,!iy  gracious  Affedtions  have  fuch  a 
iTendency  and  Effect,  appears  from  many  Things  that 
have  already  been  obferved,  in  the  preceeding  Parts  of 
this  Difcourfe. 

The  Reafon  of  it  appears  from  this,  that  gracious  Af- 
\fecfions  do  arife  from  thofe  Operations  and  hrfmnccs  'ujhich 
are  fpiriiual^  and  that  the  inward  Principle  from  whence 
they  flow,  is  fomething  J/rf;:^,  a  Communication  of  God, 
a  Participation  of  the  divine  Nature,  Chrift  living  in  the 
Heart,  the  holy  Spirit  dwelling  there,  in  Union  with 
the  Faculties  of  the  Soul,  as  an  internal  vital  Principle, 
exerting  his  ov/n  proper  Nature,  in  the  Exercife  of  thofe 
Eaculties.    This  is  fufficient  to  ihew  us  why  true  Grac^ 

iliould 


384  ^li^  twelfth  Sign  Part  III. 

Ihould  have  fuch  Adivity,  Power  and  Efficacy.  No 
Won.^er  that  which  is  divine,  is  powerful  and  effedlual ; 
for  it  has  Omnipotence  on  it's  Side.  If  God  dwells  in 
the  Heart,  and  be  vitally  united  to  it,  he  will  fhew  that 
he  is  a  God  by  the  Efficacy  of  his  Operation.  Chrift 
is  not  in  the  Heart  of  a  Saint,  as  in  a  Sepulchre,  or  as 
a  dead  Saviour,  that  does  nothing  •,  but  as  in  his  Tem- 
ple, and  as  one  ihat  is  alive  from  the  Dead.  For  in  the 
Heart  where  Chnll  favingly  is,  there  he  lives  and  exerts 
himltlf  after  the  Power  of  that  endiefs  Life,  that  he 
received  at  his  Refurredion.  Thus  every  Saint  that  is 
the  Subjcd  of  the  Benefit  of  Chrifl's  Sufferings,  is  made 
to  know  and  experience  the  Power  of  his  Refurredion. 
The  Spirit  of  Chrifl,  which  is  the  immediate  Spring  of 
Grace  in  the  Heart,  is  all  Life,  all  Power,  all  A61; 
2  Cor.  ii.  4.  In  Demonftraticn  of  the  Spirit.,  and  of 
Power.  1  Thef  i.  5..  Our  Gefpel  came  not  unto  you  in 
Word  only.,  hut  alfo  in  Pcwer^  and  in  the  Holy  Ghoft, 
I  Cor.  iv.  20  'The  Kingdom  of  God  is  not  in  Word.,  hut 
in  Power*  Hence  faving  Affedions,  tho'  oftentimes 
they  don't  make  fo  great  a  Noife  and  Show  as  others  ; 
yet  have  in  them  a  fccret  Solidity,  Life  a^^d  Strength, 
whereby  they  take  hold  of,  and  carry  away  the  Heart, 
leading  it  into  a  Kind  of  Captivity,  2  Cor.  x.  5.  gain- 
ing a  full  and  fcedfaft  Determination  of  the  Will  for 
God  and  Holinefs;  PfaL  ex.  3.  "l^hy  People  fhall  he  wil- 
ling in  the  Day  of  thy  Power.  And  thus  it  is  that  holy 
Aiieelions  have  a  governing  Power  in  tiie  Courfe  of  a 
IVfan's  Life,  A  Statue  may  look  very  much  Hke  a  real 
Man,  and  a  beautiful  Man-^  yea  it  may  have,  in  it's  Ap- 
pearance to  the  Eye,  the  Refemblance  of  a  very  lively, 
ftrong  and  aftive  Man ;  but  yet  an  inward  Principle 
of  I  ife  and  Strenoth  is  wanting;  and  therefore  it  does 
nothing,  it  brings  nothing  to  pafs,  there  is  no  A6lion 
or  Operation  to  anf^er  the  Shew.  Ealfe  Difcoveries 
and  A  edions  don't  go  deep  enough,  to  reach  and  go- 
vern the  Spring  of  Men's  A6lions  and  Praftice.  The 
Seed  in  ilony  Ground  had  not  Deepnefs  of  Earth,  and 


Part  III.  of  gracious  JffeEllom.  385 

the  Root  did  not  go  deep  enough  to  bring  forth  Fruit. 
But  gracious  AfFedtions  go  to  the  very  Bottom  of  the 
Heart,  and  take  hold  of  the  very  inmoil  Springs  of 
Life  and  Adlivity.     Herein  chiefly  appears  the  Power 
of  true  Godhneis,  vix.  in  it's  being  effedual  in  Prac- 
tice.    And  the  Efficacy  of  Godlinels  in  this  Refped, 
is  what  the  Apoille  has  Refpe6l  to,  when  he  fpeaks  of 
the  Pov/er  of  GodUnefs,  2  '■Tim.  iii.  5.  as  is  very  plain  ; 
for  he  there  is  particularly  declaring,  how  fome  Profef- 
ifors  of  Religion  would  notorioully  fail  in  the  Practice 
jof  it-,  and  then  in  the  5th  Verfe  obferves,  tliat  in  beino- 
ithus  of  an  unholy  Pradice,  they  deny  the  Power  of 
Godlinefs,  tho'  they  have  the  Form  of  it.     Indeed  the 
Power  of  Godlinefs  is  exerted  in  the  firft  Place  within 
the   Soul,   in  the  fenfible,  lively  Exercife  of  gracious 
iAffedlions  there.     Yet  the  principal  Evidence  of  this 
■Power  of  Godlinefs,  is  in  thofe  Exercifes  of  holy  Af- 
fe6tions  that  are  pradlical,  and  in  their  being  pradical ; 
[in  conquering  the  Will,  and  conquering  the  Lufts  and 
Corruptions  of  Men,  and  carrying  Pvicn  on  in  the  Way 
of  Holinefs,  thro'  all  Temptation,  Difficulty  and  Op- 
pofition. 

Again,  The  Reafon  why  gracious   Afieclions  have 
their  Exercife  and  EffecSi:  in  chriftian  PracPcice,  appears 
from  this  (which  has  alfo  been  before  obfcrved)  that  the 
\ firft  objective  Gi'cund  §f  gracious  Aft'e^icns^  is  the  tran- 
fcendently  excellent  and  amiable  Nature  of  divine  Thin^-s^ 
as  they  are  in  ther/ifelves^  and  not  any  conceived  P^elation 
they  bear  to  Self^  or  Self-Intereft.     This  fhews  why  holy 
lAffedlions  will  caufe  Men  to  be  holy  in  their  Practice 
juniverfally.     What  makes  Men  partial  in  Religion  is, 
jthat  they  feek  themfelves,  and  not  God,  in  their  Fvcli- 
gion,  and  clofe  with  Reli>rjon,  not  for  its  own  excellent 
Nature,  but  only  to  ferve  a  Turn.    He  that  clofes  with 
■  Religion  only  to  ferve  a  Turn,  y^\\  clofe  with  no  more 
of  it  than  he  imagines  ferves  that  Turn.     But  he  x.\\\.it 
jclofes  with  Religion  for  its  own  excellent  and  lovely- 
Nature,  clofes  with  all  that  has  that  Nature:  He  that 

embraces 


386  vhe  twelfth  Sign  Part  III. 

embraces  Religion  for  its  own  Sake,  embraces  the 
Whole  of  Religion.  This  aifo  lliews  why  gracious 
Affedions  will  caufe  Men  :o  practice  Religion  perfcve- 
ringly,  and  at  all  Times.  Religion  may  alter  greatly 
in  Procefs  of  Time,  as  to  its  Confiiience  with  Men^s 
private  Intereft,  in  many  Refpe6ls ;  and  therefore  he 
that  complies  with  it,  only  from  felfifh  Views,  is  liable, 
in  Change  of  Times,  to  forfake  it:  Bat  the  excellent 
Nature  of  Religion,  ss  it  is  in  irfelf,  Is  invariable ;  it 
is  always  the  fame,  at  ill  Times,  and  thro'  all  Changes ; 
it  never  alters  in  any  Refpe6l. 

The  Reafon  why  gracious  .A£Fe6lions  ilTue  in  holy 
Pradlice,  alfo  further  appears  from  the  Kind  ot  Excelr 
lency  of  divine  Things,  that  it  has  been  obierved  is  the 
Foundation  of  all  holy  Afrcdlicn,  viz,  their  moral  ExceU 
lency ^  or  the  Beauty  of  their  Holinefs.  No  wonder  that  a 
Love  to  Holinefs,  for  Holinefs  Sake,  inclines  Fer^.ns  to 
pra6lice  Holinefs,  and  to  pra6lice  every  Thing  that  is 
holy.  Sesing  Holinefs  is  the  main  Thing  thut  excites, 
jdraws  and  ;iOverns  all  gracious  Aiie6lions,  no  wonder 
that  all  fuch  Afreftions  tend  to  Holinefs.  1  hat  which 
Men  love,  they  dcfire  to  have  and  to  be  united  to,  and 
pofTefied  of.  That  Beauty  which  Men  delight  in,  they 
defire  to  be  adorned  with.  Thofe  Ads  which  Men  de- 
light in,  they  neceffarily  incline  to  do. 

And  what  has  been  obferved  of  that  divine  'Teaching 
4ind  heading  of  the  Spirit  of  God,  which  there  is  in  gra- 
cious Affedtions,  ihews  the  Reafon  of  this  Tendeiicy  of 
fuch  Affedions  to  an  univerfally  holy  Practice.  For  as 
iias  been  obferved,  the  Spirit  of  God  in  this  his  divine 
Teaching  and  Leading,  gives  the  Soul  a  natural  Relifh 
of  the  Sweetnefs  of  that  which  is  holy,  and  of  every 
Thing  that  is  holy,  fo  far  as  it  comes  in  View,  and  ex- 
cites a  Difrelifh  and  Difguft  of  every  Thing  that  is  un- 
holy. 

The  fam.e  alfo  appears  from  what  has  been  obferved 
of  the  Nature  of  ihat  fpiritual  Knowledge^  which  is  the 
Foundation  of  all  holy  AfFedion,  a$  confifting  in  f 
-  Senfe 


pART  III.  of  graciom  AffeEliom.  387 

Senfe  and  Tiew  of  that  Excellency  in  divine  Things^  which 
\is  fupream  and  tranfcendmt.  For  hereby  thcfc  Thin<>-s 
appear  above  ail  others,  worthy  to  be  chofen  and  ad- 

Ihered  to.  By  the  Sight  of  the  tranfcendant  Glory  of 
jChriil,  true  Chrillians  fee  hiai  worthy  to  be  followed; 
[and  fo  are  powerfully  drawn  after  him :  They  fee  him 
-^worthy  that  they  fhould  forfake  all  for  him :  By  the 
Sight  of  that  fuperlative  Amiablenefs,  they  are  thorough- 
ly difpofed  to  be  fubje6t  to  him,  and  en<;aged  to  labour 
with  Earneftnefs  and  Activity  in  his  ServiCc,  and  made 
wiiling  to  go  thro'  all  Difficulties  for  his  Sake.  And 
'tis  the  Difcovery  of  tnis  divine  Excellency  of  Chrifl, 
that  makes  them  conftant  to  him :  For  it  makes  a  deep 
ImprefTion  upon  their  Min -s,  that  they  cannot  forget 
him ;  and  they  v/ill  follow  him  whitherfoever  he  goes, 
and  it  is  in  vain  for  any  to  endeavour  to  draw  then"i  away 
from  him. 

The  Reafon  of  this  pra6Lical  Tendency  and  Iflue  of 
gracious  Afted::.ons,  further  appears,  from  what  has  been 
bbferved  of  fuch  Affections  beino-  attended 'ucith a  thorough 
Ccnv'Mion  of  the  Judgment^  @f  the  Reality  and  Certainty 
cf  divine  Things.  No  wonder  that  they  v/ho  Vv'ere  never 
thoroughly  convinced  that  there  is  any  Reality  in  the 
Things  of  Religion,  will  never  be  at  the  Labour  and 
Trouble  of  fuch  an  earn.^fl:,  univerfai  and  perfevering 
Pradlice  of  Religion,  thro'  all  Difiicukies,  Self-denials 
and  Sufferings,  in-  a  Dependance  on  that,  vv'hich  they 
are  not  convinced  of.  But  on  the  otiier  Hand,  they 
who  are  thoroughly  convinced  cf  the  certain  Truth  of 
thofe  Things,  muft  needs  be  govern'd  by  them  in  their 
Pradlice  •,  for  the  Things  revealed  in  the  Word  of  God 
are  fo  great,  and  fo  infinitely  more  important,  than  all 
other  Things,  that  it  is  inconfiftent  with  the  human  Na- 
ture, that  a  Man  fhould  fully  believe  the  Truth  of  them, 
and  not  be  influenced  by  them  above  all  Things,  in  his 
'Pradtice. 

Again,  The  Reafon  of  this  ExprefTion  and  Eue6l  of 
holy  Affedions  in  the  Practice,  appears  from  v/hat  has 

been 


388  The  twelfth  Sign  Part  III. 

been  obfervcd  of  a  Change  cf  Nature^  accompanying  fuch 
jiffeBiens,  Without  a  Change  of  Nature,  Men's  Prac- 
tice will  not  be  thoroughly  changed.  'Till  the  Tree  be 
made  good,  the  Fruit  will  not  be  good.  Men  don't  ga- 
ther Grapes  of  Thorns,  nor  Figs  of  Thiilles.  The 
Swine  may  be  wafhed,  and  appear  clean  for  a  little  while, 
but  yet,  without  a  Change  of  Nature,  he  will  iliil  wallow 
in  the  Mire.  Nature  is  a  more  powerful  Principle  of 
Action,  than  any  Thing  that  oppofes  it :  Tho'  it  may 
be  violently  rcitrain'd  for  a  while,  it  will  final}/  overcome 
that  which  reflrains  it :  'Tis  like  the  Stream  of  a  River, 
it  may  be  ilopp'd  a  while  with  a  Dam,  but  if  nothing 
be  done  to  dry  the  Fountain,  it  won't  be  iiop'd  always: 
It  will  have  a  Courfe,  either  in  its  old  Channel,  or  a  new 
one.  Nature  is  a  Thing  more  conftant  and  permanent, 
than  any  of  thofe  Things  that  arc  the  Foundation  of 
carnal  Men*s  Reformation  and  Righteoufnefs.  Wheij 
a  natural  Man  denies  his  Luft,  and  lives  a  flrid,  religious 
Life,  and  feems  humble,  painful  and  earneft  in  Religion, 
'tis  not  natural,  'tis  all  a  Force  againft  Nature ;  as  vv^hen 
a  Stone  is  violently  thrown  upwards  ;  but  that  Force  will 
be  gradually  Ipeni ;  yet  Nature  will  remain  in  its  full 
Strength,  and  fo  prevails  again,  and  the  Stone  returns 
■downwards-.  As  long  as  corrupt  Nature  is  not  mortified, 
but  the  Principle  left  whole  in  a  Man,  'tis  a  vain  Thing 
to  exped  that  it  iliould  not  govern.  But  if  the  old  Na- 
ture be  indeed  mortified,  and  a  new  and  heavenly  Nature 
infufcd ;  then  may  it  well  be  expeded,  that  Men  will 
■walk  in  Nev/nefs  of  Life,  and  continue  to  do  fo  to  the 
End  of  their  Days. 

The  Reafon  of  this  pradical  Exercife  and  Effed  of 
holy  Affeftions,  may  alfo  be  partly  feen,  from  what  has 
been  laid  of  that  Spirit  of  Humility^  which  attends  them. 
Humility  is  that  wherein  a  Spirit  of  Obedience  does 
much  confift.  A  proud  Spirit  is  a  rebellious  Spirit,  but 
a  humble  Spirit  is  a  yieldable,  fubjed:,  obediential  Spirit. 
"We  fee  among  Men,  that  the  Servant  who  is  of  a  haugh- 
ty Spirit,  is  not  apt  in  every  Thing  to  be  fubmifTive  and 

obedient 


Part  III.  of  gracious  Affedlkm.  389 

pbedlent  to  the  Will  of  his  Mailer;  but  it  is  othcrwife 
jwith  that  Servant  who  is  of  a  lowly  Spirit. 

And  the  Lamhlike^  Dovelike  Spirit^  that  h:^s  been  fpo- 
en  of,  which  accompanies  all  gracious  Atfecflions  fjf- 
11s  (as  the  Apoftle  obferves,  Rom.  xiii,  8,  9,  lo.  and 
iGai.  V.  14.)  all  the  Duties  of  the  fecond  Table  of  the 
Law;  wherein  Chriftian  Pradicc  does  very  much  con- 
fill,  and  wherein  the  external  Pradice  of  Chrillianity 
ehiefly  confills. 

And  the  Rcafon  why  gracious  Affe6lions  are  attended 
with  that  llrid,  universal  and  conllant  Obedience  which 
has  been  fpoken  of,  further  appears,  from  what  has  been 
obferved  of  ih^tTendernefs  of  Sprrit,  which  accompanies 
the  AfFedlions  of  true  Saints,  caufing  in  them  fo  quick 
and  lively  a  Senfe  of  Pain,  through  the  Prefence  of  mo- 
ral Eril,  and  fuch  a  Dread  of  the  Appearance  of  Evil. 
i  And  one  great Reafon  why  the  chriftian  Pradlice  which 
flows  from  gracious  Affedions,  is  univcrfal,  and  con- 
ilant,  and  perfevering,  appears  from  what  has  been  ob- 
ferved of  thofe  Affe6lions  themfelves,  from  whence 
this  Pradlice  flows,  being  univerfal  and  conftant,  in  all 
Kinds  of  holy  Exercifes,  and  towards  all  Obje6ls,  and 
in  all  Circumllances,  and  at  all  Seafons,  m  a  beautiful 
Symmetry  and  Proportion. 

And  much  of  the  Rcafon  why  holy  Affedions  are  ex- 
prefled  and  manifefted  in  fuch  an  Earneftnefs,  Adlivity, 
and  Engagednefs  and  Perfeverance  in  holy  Pra(5lice,  as 
has  been  fpoken  of,  appears  from  what  has  been  obfer- 
ved, of  the  fpiritual  Appetite  and  Longing  after  further 
Attainments  in  Religion,  which  evermore  attends  true 
Affcdion,  and  do  not  decay,  but  encrcafe,  as  thofe  Af- 
fedlions  increafe. 

Thus  we  fee  how  the  Tendency  of  holy  AfFcdlions  to 
fuch  a  chriftian  Pradicc  as  has  been  explained,  appears 
from  each  of  thofe  Chara6lerifticks  of  holy  AfFedtion, 
that  have  been  before  fpoken  of. 

And  this  Point  may  be  further  illuftrated  and  con- 
firmed, if  it  be  confidered,  that  the  holy  Scriptures  da 

abundantly 


390  57?^  twelfth  Sign  Part  III. 

abundantly  place  Sincerity  and  Soundnefs  in  Religion, 
in  making  a  full  Choice  of  God  as  our  only  Lord  and 
Portion,  forfaking  all  for  him,  and  in  a  full  Detcrmiaa- 
tion  of  the  Will  for  God  and  Chriil:,  on  counting  the 
Coil ;  in  our  Hearts  clofing  and  complying  v/ith  the 
Religion  of  Jefus  Chrifl,  with  all  that  belongs  to  it,  em- 
bracing it  with  ail  its  Difficulties,  as  it  were  hating  our 
dearcil  earthly  Enjoyments,  and  even  our  own  Lives, 
forChrift;  givi  g  up  ourfelves,  with  all  that  we  have,' 
wholly  and  forever,  unto  Chriil,  without  keeping  back 
any  Thing  or  making  any  Rcferve  •,  or  in  one  Word,  in' 
the  great  Duty  of  Self-denial  for  Chrift;  or  in  deny- 
ino;,  i.  e.  as  it  were  difowning  and  renouncing;  ourfelves 
for  him,  making  ourfelves  nothing  that  he  may  be  all. 
See  the  Texts  to  this  Purpofe  referred  to  in  the  Margin.* 
Now  furely  having  an  Heart  to  forfake  all  for  Chrift,- 
tends  to  adlually  forfaking  all  for  him,  fo  far  as  there  is 
Cccafion,  and  v/e  have  the  Trial.  And  having  an  Heart 
to  deny  ourfelves  for  Chrift,  tends  to  a  denying  ourfelves 
in  Deed,  when  Chrift  and  Sclf-Intereft  ftand  in  compe-^ 
tition.  A  giving  up  ourfelves,  with  all  that  we  have  iri 
our  Hearts,  without  making  any  Refervc  there,  tends  tO' 
our  behaving  ourfelves  univerfally  as  his,  as  fubjedt  to 
his  Will,  and  devoted  to  his  Ends.  Our  Elearts  endrely 
clofing  with  the  Religion  of  Jefus,  with  all  that  belongs 
to  it,  and  as  attended  with  ail  its  DifHculties,  upon  a  de- 
liberate counting  the  Coft,  tends  to  an  univerfal  clofing 
with  the  fam.e  in  Ad  and  Deed,  and  adualiy  going, 
through  all  the  Difficulties  that  v/e  meet  with  in  the 

Way 

*  Matth,  V.  29,  30.  Matth.  6.  24.  Chap.  8.  19, — 22.  Chap.  4-. 
18, — 22.  Chap.  10.  37,  38,  39.  Chap.  13.  44,45,  4-6.  Chap.  16.  24' 
25,  26.  Chap.  18.  8,  9.  Chap.  19.  21,  27, — 29.  Luke  5.  27,  28.  LuU 
10,42.  Chap.  12.  3:5,  'J^^.Chap.  14.16, — 20,21^, — ^^,  Chap.  16.  13. 
J(^s  4.  34,  35.  with  Chap.  5.  I. —  1 1.  Rsm.  6.  3, — 8.  Gal.  2.  20. 
Chap.  6.  14.  Phil/p.  3.  7, — 13.  Jam.  I.  8,  9,  10.  Chap.  4.  4.  I  Johff 
2.  15.  Rev.  14.  4.  Ge;i.  12.  i, — 4.  with  BeL  ii.  8,  Q,  10.  Gen.  22. 
12.  a.ndHeh.  11.  17.  Heh.  11.  24,-27.  Deut.  13.  6.  and  Chap.  33,- 
9.  Ruth  I.  6, —  «6.  with  P/al.  4^.  10,  II.  and  2  Sam.  15,  19,-22. 
P/nL  73.  25,  F/al  i6,  5,  ^.  Lam.  3.  24.  Jen  10.  i6» 


?ART  III.  of  gracious  Jffe6liom.  391 

1 

Way  of  Religion,  and  fo  holding  out  with  Patience  and 
Pcrkverance. 

!  The  Tendency  of  Grace  in  the  Heart  to  holy  Pra6licCy 
j.s  very  dire6l,  and  the  Connedion  moil  natural  clofe  and 
fiecellary.  True  Grace  is  not  an  unaclive  Thing;  there 
|is  nothing  in  Heaven  or  Earth  of  a  more  adlive  Nature; 
for  'tis  Life  itfelf,  and  the  moil  adive  Kind  of  Lite,  e- 
ven  fpiritual  and  divine  Life.  'Tis  no  barren  Thing  ^ 
,^here  is  nothing  in  the  Univerfe  that  in  its  Nature  has  a 
greater  Tendency  to  Fruit.  Godlinefs  in  the  Heart  has 
as  diredt  Relation  to  Pradtice,  as  a  Fountain  has  to  a 
iBtream,  or  as  the  luminous  Nature  of  the  Sun  has  ta 
eams  fent  forth,  or  as  Life  has  to  Breathing,  or  the 
eating  of  the  Pulfe,  or  any  other  vital  A£l;  or  as  a  Ha- 
lt or  Principle  of  A6lion  has  to  E\  6lion ;  for  'tis  the  ve- 
ry Nature  and  Notion  of  Grace,  that  it  is  a  Principle  of 
jaoly  Adlion  or  Pra6lice.  Regeneration,  which  is  that 
Work  of  God  in  which  Grace  is  infufed,  has  a  diredt  Re- 
ation  toPradice;  for  it  is  the  very  End  of  it,  with  a 
l^iew  to  which  the  whole  Work  is  wrought:  All  is  cal- 
ulated  and  framed,  in  this  mighty  and  manifold  Change 
n  the  Soul,  fo  as  diredly  to  tend  to  this  End :  Eph.  ii. 
10.  For  we  are  his  Workmanjloip^  created  in  ChriJlJefuSy 
mto  good  Works »  Ye:i  'tis  the  very  End  of  the  Redemp- 
:ion  of  Chrift;  Tit.  ii.  14.  Who  gave  him f elf  for  us ^  that 
?^  might  redeem  us  from  all  Iniquity^  and  purify  unto  him^ 
(elf  a  peculiar  People^  zealous  of  good  Works.  ?.  Cor.  v.  15.^ 
Ue  died  for  all^  that  they  which  live,  fhouldnot  henceforth 
wive  unto  themfelves^  hut  unto  him  who  died,  and  rofe  again. 
pleb.  ix.  14.  How  much  more  fijall  the  Blood  of  Chrijiy 
vho  through  the  eternal  Spirit,  offered  up  himfelf  without 
^pot  to  God,  purge  your  Ccnfciences  from,  dead  Works,  ta 
Isrve  the  living  God?  Col.  i.  21,  22.  And  you  that  were 
^ometimes  alienated,  and  Enemies  in  your  Minds  by  wicked 
Vorks,  yet  now  hath  he  reconciled,  in  the  Body  of  his  Flefhy 
hrough  Death,  to  prefent  you  holy  and  unhlameahle,  and 
inreproveable  in  his  Sight.  i  Pet.  i.  18.  Forasmuch 
^s  ys  know  that  y^  wer^  not  redeemed  %vith  corruptible 

'Things^ 


392  The  twelfth  Sign  Part  III, 

things ^  as  Silver  and  Gold^  from  your  vain  Converfation.—' 
Luke  i.  74,  75.  That  he  would  grant  us,  that  we  being 
delivered  out  of  the  Hands  of  our  Enemies^  might  ferve  him 
without  Fear^  in  Hclinefs  and  Rightecufnejs  before  him,  all 
the  Days  of  cur  Lives,    God  often  Ipeaks  of  holy  Prac- 
tice, as  ih^  End  of  that  great  typical  Redemption  from 
Egyptian  Bondage-,  as  Kxod.  iv.  23.  Let  my  Son  go,  that 
he  may  ferve  me.     So  Chap.  iv.  23.  and  vii.  16.  and  viii* 
I,  20.  and  ix.  i.  13.  and  x.  3.  And  this  is  alfo  declared 
to  be  the  End  of  Ele6lion  •,  John  xv.  13..  Te  have  not 
chofen  me  \  but  I  have  chofen  you,  and  ordained  you,  thai 
you  go  and  bring  forth  Fruit,  ayid  that  your  Fruit  foould  re- 
main.     Eph.  i.  4.  According  as  he  hath  chofen  us  in  him^ 
before  the  I'oundation  of  the  IVorld,  that  we  floould  be  holy^ 
and  without  Blame  before  him,  in  Love.  Chap  ii.  10.  Cre- 
ated  unto  good  PForks  -,  vjhich  God  hath  fore-ordained  that 
we  ffjGuld  walkin  them.  Holy  Practice  is    as   much  the 
End  of  all  that  God  does  about  his  Saints,  as  Fruit  is  the 
End  of  all  the  Hufbandman  does  about  the  Growth  of 
his  Field  or  Vineyard :   As  the  Matter  is   often  repre- 
fented  in  Scripture-,  Matth.  iii.  10.  Chap.  xiii.   8,  23, 
24, — 30,  Q,^.  Chap.  xxi.  19,  33,  34.  Luke  xiii.  6.  John 
XV.  I,  2,  4,  5,  6,  8.   I  Cor.  iii.  9.  Heb.  vi.  7,  8.  Ifai.  v. 
1,-8.  Cant.  viii.  11,  12.  Ifai.  xxvii.  2,  3.  -f  And  there- 
fore every  Thing  in  a  true  Chriilian  is   calculated  to 
reach  this  End.     This  Fruit  of  holy  Pra6i:ice5  is  what 
every  Grace,  and  every  Dlfcovery,  and  every  individual 

Thing, 


f  "  To  profefs  to  know  much  is  eafy ;  but  to  bring  your  AfFec- 
*  tions  into  Suhje6Hon,  to  wreille  with  Lufts,'  to  cr«is  your  Wills 
'  and  yourfelves,  upon  every  Occafion,  this  is  hard.  The  Lord 
'  iooketh,  that  in  our  Lives  we  fhould  be  ferriceablc  to  him,  and 
'  ufeful  to  Men.  That  which  is  v^/ithin,  the  Lord  and  our  Brethren 
'  are  never  the  better  for  it :  but  the  outward  Obedience,  flowing 

<  thence,  gloriiieth  God  and  does  good  to  Men  The  Lord  will  have 
'  tliis  done.  What  eife  is  the  End  of  Qur  planting  and  watering, 
'  but  that  the  Trees  may  be  filled  v^^ith  Sap  ?  And  what  is  the  End 
'  of  that  Sap,  but  that  the  Trees  may  bring  forth  Fruit  ?  What> 

<  careth  the  HafDandman  for  Leaves  and  barreij  Trees :"     Dr.  Pr9ii^ 
Jian  of  the  Church's  Carriage. 


Part  III.  of  gracious  JJfc6iio7u,  30^ 

Thing,  which  belongs  to  chriftian  Experience,  has  a 
!  dired:  Tendency  to.  J 

The  conilant  andindiflblubleConncdtion  that  there  is 
between  a  chriftian  Principle  and  Profeflion  in  the  true 
Saints,  and  the  Fruit  of  holy  Pradice  in  their  Lives, 
jwas  typified  of  old  in  the  Frame  of  the  golden  Candle- 
stick in  the  Temple.     'Tis  beyond  Doubt  that  that  o-qI- 
den  Candleftick,  with  its   {twtn  Branches    and  itw^n 
I  Lamps,  was  a  Type  of  the  Church  of  Chrift.     The 
IHoly  Ghofl  himfelf,  has  been  pleafed  to  put  that  Matter 
|out  of  Doubt,  by  reprefcnting  his  Church  by  fuch  a 
golden  Candleftick,  with  {^wtw  Lamps,  in  the  fourth 
Chapter    of    Zechariah^    and   reprefenting   the   i^twQn 
Churches  of  Jfia^  by  feven  golden  Candlefticks,  in  the 
ifirft  Chapter  of  the  Revelation,-    That  golden  Candle- 
ftick 


*  *'  What  is  the  End  of  every  Grace,  but  to  mollify  the  Heart, 
*'  and  make  it  pliable  to  feme  Command  or  other?  Look  how  many 
'*  Comraandments,  fo  many  Graces  there  are  in  Virtue  and  Efficacy, 
*'*  although  not  fo  many  feveral  Names  are  given  them.     The  End  of 
*^  every  fuch  Grace  is  to  make  us  obedient:  As  the  End  of  Tempe- 
**  ranee  is  Challity,  to  bow  the  Heart   to  -thefe  Commands,  Be  ye 
*^  fober,  &c.  not    in    Chambering  and   Wantotjnefs^  &c.     When  the 
*'  Lord  commandeth  us  not  to  be  angry  with  our  Brother,  the  End 
**  of  Meeknefs,  and  why  the  Lord  infufeth  it,  is  to  keep  us  fronn 
**  unadvifed  rafli  Anger.     So  Faith,   the  End  of  it  is  to  take  Jefus 
^*  Chrift,  to  make  us   obedient  to  the  Command  of  the  Gofpel, 
**  which  commands  us  to  believe  in  him.     So  as  all  Graces  do  join 

*  together,  but  to  frame  and  fafhion  the  Soul  to  Obedience ;  then 
**  fo  much   Obedience  as  is  in  your  Lives,  fo  much  Grace  in  your 

*  Hearts,  itnd  no  more.     Therefore  afk  your  Hearts,  how   fubjedl 
•*  you  are  to  the  Lord  in  your  Lives?  It  was  the  Counfcl  that  Francis 

Spira  gave  to  them  about  him,  faith  he.  Learn  all  of  me  to  take 
"  Heed  of  fevering  Faith  and  Obedience ;  I  taught  JulHfication  by 
'  Faith,  but  negled'ted  Obedience;  and  therefore  is  this  befallen  me. 

*  I  have  knov/n  fome  godly  Men,  whofe  Comfort  on  their  Death- 

f*  Beds  hath  been  not  fronxthe  inward  Ads  of  their  Minds,  which 
'  apart  confidered,  might  befubjedt  to  Mifapprehcnf  orib^,  but  from 
^*  the  Courfe  of  Obedience  in  their  Lives,    ifluing  thence.     Let 

*  Chriftians  look  to  it,  that  in  all  their  Converfation,  as  they  ftand 

*  in  every  Relation,  as  Scholars,  Tradefmcn,    Hufbands,  Wives, 

*  look  to  this,  that  when  they  come  to  die,  they  have  been  fiibjedl 
^  in  all  Things.  This  will  yield  Comfort."  t>^,  Frcjhn%  Church 
^arfiage.  '        C  c 


394  ^^^  twelfth  Sign  Part  IITi 

ftick  in  the  Temple  was  every  where,  thronghont  its 
whole  Frame,   made  with  Knops  and  Flowers \  Exod», 

XXV.  31,   to  the   End,  and  Chap,  xxxvii.   17, 24. 

The  Word  tranflated  'Knof^  m  the  Original  fignifies 
Apple  or  Pomegranate.  There  was  a  Knop  and  a  Flower y 
€iKn9p  and  a  Flower:  Wherever  there  wa§  a  Flower, 
there  was  an  Apple  or  Pomegranate  with  it:  The 
Flower  and  theFruit  were  conftantly  conne6ted,  without 
fail.  The  Flower  eontain'd  the  Principles  of  the  Fruit, 
and  a  beautiful  promifmg.  Appearance  of  it;  and  it 
never  was  a  deceitful  Appearance :  The  Principle  o^ 
Shew  of  Fruit,  had  evermore  real  Fruit  attending  it, 
or  fucoreding  it.  So  it  is  in  the  Church  of  Chrift- 
There  is  the  Principle  of  Fruit  in  Grace  in  the  Heart; 
and  there  is  an  amiable  Profeffion,.  fignified  by  the  open 
Flowers  of  the  Candleftick  ♦,  and  there  is  anfwerable 
Fruit,  in  holy  Pradice,  conftantly  attending-  this  Prin- 
ciple and  ProfelTion.  Every  Branch  of  the  golden 
Candleftick,  thus  compos'd  of  golden  Apples  and 
Flowers,-  was  crown'd  with  a  burning,  fhining  Lamp  on 
the  Top  of  it.  For  'tis  by  this  Means  that  the  Saints 
Ihine  as  Lights  in  the  World,  by  making  a  fair  and 
good  ProfefTion  of  Religion,  and  having  their  ProfeiTioa 
evermore  join'd  with  anfwerable  Fruit  m^  Pradice: 
Agreeable  to  that  of  our  Saviour,  Matth.  v.  15,  16; 
2^ either  do  Men  light  a  Candle^  and  put  it  under  a  BuJheTy 
hut  on-  a  Candleftick-^  and  it giveth  Light  unto  all  that  are 
in  the  lloufe.  Let  your  Light  fo  Jhine  before  Men^  that 
they  may  see  your  good  Works,  and  glorify  your 
Father  which  is  in  Heaven-.  A  fair  and  beautiful  Pro- 
fefTion, and  golden  Fruits  accompanying  one  another, 
are  the  amiable  Ornaments  of  the  true  Church  of  Chrift. 
Therefore  we  find  that  Apples  and  Flowers  were  not 
only  the  Ornaments  of  the  Candleftick  in  the  Temple, 
buc  of  the  Temrle  itfelf,  which  is  a  Type  of  the  Church ; 
which  the  Apoftlc  tells  us,  is  the  Temple  of  the  living 
God  See  i  Kings  vi.  18.  And  the  Cedar  of  the  Houfi 
within^  was  carved  with  Knops  and  open  Flowers,     Ths 

Ornaments 


Part  III;  of  gracms  Afedliom.  35^ 

Ornaments  and  Cfown  of  the  Pillars,  at  the  Entrance 
of  the  Temple,  were  of  the  fame  Sort :  They  were 
Lillies  and  Pomegranates,  or  Plowers  and  Fruits  mix'd 
together;  i  Kings  vii.  18,  19.  So  it  is  with  all  thofc 
that  arc  as  Pillars  in  the  Temple  of  Gody  who  Jhall  go  na 
more  out^  or  never  be  rejedted  as  Intruders;  as  it  is  witit 
all  true  Saints  ;  Rev.  iii.  j2.  Him  that  ovcrcomcth  will  I 
make  a  Pillar  in  the  Tewple  of  jny  God^  and  he  f}:all  go 
no  more  out. 

Much  the  fame  Thing  feems  to  be  fignified  by  the 

Ornaments  on  the  Skirt  of  the  Ephod,  the  Garment  of 

Aaron  \h^  high  Prieil;  which  were  golden  Bells  and 

Pomegranates.  ,  That  thefe  Skirts  of  Aaron\  Garment 

reprefentthe  Church,  or  the  Saints  (that  are  as  it  were 

'the   Garment  of   Chrift)    is   manifcft ;    for   they  arc 

evidently  fo  fpoken  of,  Pfal.  cxxxiii.  1,2.    Behold^  hois? 

good  and  how  pleafant  it  is  for  Brethren  to  d'well  together 

in  Unity !  It  is  like  th^  freciotis  Ointment  upon  the  Head^ 

that  ran  down  upon  the  Beard,  even  Aaron'j  Beard^  that 

went  down  to  the  Skirts  of  his  Garments.     That  Epiiod 

of  /iaron  fignified  the  fame  with  the  feamlefs  Coat  o£ 

Chrift  our  great  High  Prieft.    As  Chrifl's  Coat  had  no 

Seam,  but  was  woven  from  the  Top  throughout,  fo  it 

was  with  the  Ephod,  Exed.xx^ix.  22.     As  God  took 

Care  in  his  Providence,  that  Chrifl's  Coat  lliould  not 

be  rent;  ■jE.W.  xxviii.  32.  and  Chap,  xxxix.  23.     The 

golden  Bells  on  this  Ephod,  by  their  precious  Matter 

and  pleafant  Sound,  do  well  reprefent  the  good  Profef- 

fionthat  the  Saints  make;  and  the  Pomegranates,  the 

Fruit  they  bring  forth.     And  as  in  the  Hem  of  the 

Ephod,  Bells  and  Pomegranates  were   conflantly  con- 

neded,  as   is  once  and  again   obferved,  there  was  a 

golden  Bell  and  a  Pomegranate^  a  golden  Bell  and  a  Pcme- 

granate^  Exod.  xxviii.  34.  and  Chap,  xxxix.  26.     So  it 

is  in  the  true  Saints;  their  good  Profellion   and  their 

good  Fruit,  do  conflantly  accompany  one  another:  Tlic 

Fruit  they  bring  forth   in  Life,  ever  more  anfwers  the 

pleafant  Sound  of  their  ProfefTjon, 

Cc  2  Again, 


"ihe  twelfth  Sign  ^art  111  J- 

Again,  The  very  fame  Thing  is  reprefented  by' 
Ghnft,  in  his  Defcription  of  his  Spoufe,  Cant.  vii.  2, 
^hy  Belly  is  like  an  Heap  of  Wheats  fet  about  with  Lillies.- 
Here  again  are  beautiful  Flowers,  and  good  Fruit, 
accompanying  one  another.  The  Liilies  were  fair 
and  beiiutiful  Flowers,  and  the  Wheat  was  good  Frnit,^ 

As  this  Frtiit  of  chriflian  Practice  is  evermore  found- 
in  true  Saints,  according  as  they  have  Opportunity  and 
Trial,  fo  it  is  found  in  them  only  -,  none  but  true  Chri- 
Hians  do  live  luch  an  obedient  Life,  fo  univerfally 
devoted  to  their  Duty,  and  given  up  to  the  Bufmefs  of 
a  Chriilian,  as  has  been  explain'd.  All  unfandlilied 
Men  are  IVorkers  of  Iniquity :  They  are  of  their  Father 
the  Devil,  and  the  Lufts  of  their  Father  they  will  do; 
There  is  no  Hypocrite  that  will  go  through  with  the 
BuTinefs  of  Religion,  and  both  begin  and  finifli  the 
Tour:  They  will  not  endure  the  Trials  God  is  wont 
m  bring  on  the  FrofefTors  of  Religion,  but  will  turn- 
afide  to  their  crooked  Ways :  They  will  not  be  tho- 
roughly faithful  toChrift  in  their  Practice,  and  follow 
him  whitherfoever  he  goes.'  Whatever  Lengths  they 
may  go  in  Religion,,  in  fome  Inilances,  ^nd  though  they 
may  appear  exceeding  ftri6t,  and  mightily  engaged  in 
the  Service  of  God  for  a  Seafon*,  yet  they  are  Servants 
to  Sin;  the  Chains  of  their  old  Tafk- Mailers  are  not 
broken  :  Their  Lulls  yet  have  a  reigning  Power  in  their 
Hearts;  2.nd  therefore  to  thefe  Mailers  they  will  bow 
^down  again.*     Dan.  xii.  lo.  Many  JhaU  h  purified  an£ 

made 


^  *'  No  uiiregenerate  Man,  tho*  he  go  never  fo  far,  let  him  do 
**  never  fo  niuch,  but  he  lives  in  fome  one  Sin  or  other,  fecret  or 
**  open,  little  or  great.  Judas  went  far,  but  he  was  covetous:, 
**  Herod  went  far,- ,but  he  loved  his  Herodias,  Every  Dog  hath  hii 
•*  Kennel;  every  Swine  hath  his  Swill;  and  every  wicked  Man  hii 
**  Lufi."     i~'/6<r/fir^'s  Sincere  Convert,   ill  Edition,  Pa.  96. 

**  There  is  never  an  unfound  Heart  in  the  World,  but  as  they 
**  fay  of  V/itches,  they  have  fome  Familiar  that  fucks  them,  fo  they 
*'  have  forne  Luft  that  is  beloved  of  them,  fome  Beloved  there  is^,, 
"  they  have  given  a  ProaUfe  never  to  forfake."  Shepard'^  JParablea- 
Parti.  Page  15.  Na 


Paut  III.  ^/  gracious  AffeBlons.  597 

made  white  and  tried:  But  the  Wii^ked  mill  do  wickedly  : 
j4nd  none  of  the  Wicked  fio  all  under  ft  and.  Ifai.  2  6.  Let  Fa- 

*  **  'votir 


"  No  Man  that  is  married  to  the  Lavv,  but  his  Fig-leaves  cover 
"  fome  Nakednefs.  All  his  Duties  ever  brood  Tome  Lull.  There  is 
«'  fome  one  Sin  or  other  the  Man  lives  in ;  which  either  the  Lord 
**  difcovers,  and  he  will  not  part  with,  as  the  young  Man;  or  elfe 
"  is  fo  fpiritual,  he  rannot  i'ee  all  his  Life-Time.  Read  through  thrC 
'*  ftriftcft  of  all,  and  fee  this,  Mat,  23.  PainUd  Sepulchres.  Paul 
«*  that  was  blamekfs,  ytt  (Eph.  ii.  3,  ^it.  iii.  '^.J' fer-ved  Ai-jers 
*^  Lufis  and  Pleajhrss.  And  the  Reafoa-is,  the  Law  is  not  theMini- 
**  llration  c(  the  Spirit,  2  Cor.  iii.  8,9,  which  breaks  off  from  every 
*^  Sin.  There  is  no  Law  that  can  give  Life,  Gf^l.  iii.  21:  and  hence 
**  many  Men  have  ftrong  Refolutions,  and  break  all  again.  Kmce 
^^  M'^n  fin  and  forrow,  and  pray  again,  and  then  go  with  more 
«*  Eafe  in  their  Sin.  Examine  thyfelf ;  is  there  any  living  Lull  with 
*^*  thy  Righteoufnefs?  'Tis  fure,  'tis  a  Righteobinefs  thou  art  marri-i 
"  ed  to,  and  never  wert  yet  matched  to  Chrill."  Shepa::d's  Parable 
Part  L  p.  19,  20, 

'**  No  Hypocrite,  though  he-clofeth  with  iChr-Ift,  and  for  a  Time 
f-'  grov/  up  in  Knowledge  of,  and  Communion  with  Chrift,  but  he 
■^^  hath  at  that  Time  hidden  Lufts  and  Thorns  that  overgrow  his 
Z^*  Growings,  and  choak  all  at  laft,  and  in  Concliifion  mediates  a 
^*  League  bctvveen  Chrifi:  and  his  Lulls,  and  feeks  to  reconcile  thcni 
**  together."     '^,^^/'«?-^'s  Parable,  Part  L  p.  lOg. 

'*  — Their  ^Faitli  is  in  fuch  %  Party,  as  never  was  y/tt  thoroughly 
~^^  rent  from  Sin.  And  here  is  the  great  Wound  of  the  moll  cunning 
**  Hypocrites  living.- — Let  a  Man  be  call  down  as  low  as  Hell  witK 
*<  Sorrow,  and  lie  under  Chains,  quaking  in  Apprehenfion  of  Ter- 
"  ror  to  come;  let  a  Man  then  be  raifed  up  to  Heaven  in  Joy,  not  able 
.^^  to  live  ;  let  a  Man  reform  and  fhine  like  an  earthly  Angel;  yet  if 
«*  not  rent  from  Lull,  that  either  you  did  never  fee  it,  or  if  fo,  you 
<*  have  not  followed  the  Lord  to  remove  it,  but  proud,  dogged,, 
*'  worldly,  iluggifh  flill,  falfe  in  your  Dealings,  cunning  in  your 
*'  Xradings,  Devils  in  your  Families,  Images  in  your  Churches ; 
**  you  are  Objeils  of  Pity  now,  and  (hall  be  of  Terror  at  the  great 
**  Day.  For  where  Sin  remains  in  Power,  it  will  bring  Faith,  and 
**  ChriH,  and  Joy,  into  Bondage  and  Seivice  of  itfeif."  Shepard^s 
Parable  Pari  L  p.  1 2  tj. 

**  Methinks  it  is  with  the  bed  Hypocrites,  as  'tis  with  divers  old 
"  Merchants  :  they  prize  and  defire  the  Gain  of  Merchandize  ;  but 
**  to  be  at  the  Trouble  to  prepare  the  Ship,  to  put  themfelves  upon 
"  the  Hazards  and  Dangers  of  the  Ship,  to  gg  and  fetch  the  Trea- 
**  fure  that  they  prize,  this  they  will  never  do.  So  many  prize  and 
"  defires  carnellly  the  Treafures  of  Heaven;  but  to  be  at  the  Trou- 
•**  bleof  a  Heaven  Voyage  to  fetch  this  Treafure,  to  pafs  through 
f*  the  Yalley  oi  Baca,  Tears,  Temptations,  the  Powers  of  Darknefs, 

th« 


398  The  twelfth  Sign  Part  III, 

vour  he  Jhiwed  to  the  Wicked^  yet  will  he  not  learn  Righ-^ 
teoujnejs  ♦,  in  the  Land  oj  Uprigkimfs  will  he  deal  unjuftlj. 
liai.  XXXV.  8.  find  an  Highway  fi) all  he  there ^  and  a  Way^ 
end  it  Jhall  he  called  the  Way  of  Holinefs^  the  Unclean  floall 
-not  pafe  over  it.  Hof.  xiv.  9.  T^heWays  of  the  Lord  are 
rights  and  the  Juft  Jhall  walk  in  them  -,  hut  the  "Tranfgref- 
fcrs  Jhall  fall  therein.  Job  xxvii.  8,  9,  10.  What  is  the 
■'hope  of  the  Hypocrite?  —Will  he  delight  himf elf  in  the 
j^lmighy  F  Will  he  always  call  upon  God  ?  An  unfandi- 
fied  Min  may  hide  his  Sin,  and  may  in  many  Things, 
and  for  a  Seafonj  remain  from  Sin;  but  he  will  not  be 
brou^jht  finally  to%enounce  his  Sin,  and  give  it  a  Bill 
pf  Divorce:  §inis  too  dear  to  hini,  for  him  to  be  wil- 
ling 


*'  the  Erwaches,  Oppofition  and  ContradiiElions  of  a  finful  unbeliev- 
**  ing  Heart,  good  and  evil  Report,  to  pafs  from  one  Depth  and 
*'  Wave  to  anothtr,  this  the  bell:  Hypocrite  fails  in  ;  and  hence 
*'  lofes  all  at  laft.  And  this  I  conceive  to  be  one  of  the  great  Dif- 
*'  fci'ences  between  the  ftfong  Defires  and  Efteems  of  Hypocrites  and 
«*  Saints. — Look,  as  'tis  with  Men  that  have  two  Trades,  or  two 
*«  Shops;  one  is  as  much  as  ever  they  can  follow  or  tend;  they  are 
«<  forced  at  lafl  to  put  off  one,  and  they  muft  negled  one  ;  fo  here. — 
<*  That  Spirit  of  Sloth  and  Slumber,  which  the  Lord  ever  leaves  the 
**  belt  Hypocrites  to,  fo  mightily  oppreffeth  all  their  Sen fes,  that 
<«  they  cannot  \x(c  blfcdtually  all  Means  to  accornplilli  their  Ends. 
<'  And  is c  nee  a  Man  defires  the  End,  but  has  it  not;  Fro'v.  xiii.  4.'* 
Shepards  Parable,  Part  L  p.  15--,  15 1. 

*' Read  through  all  the  Scriptut-e;  conftantly,  never  any  Hypo- 
*  *  crites  but  the/  hjid  this  Brand,  Maiih.  vii.  23.  Tou  Workers  of  Ini^ 
**  quityy''   Zh€pard\'^z.X2h\y  PartL  p.  195. 

"  A  carnal  Man  may  hit  upon  fome  good  Duty  that  God  com- 
*«  mands,  and  refrain  fome  Sin  that  God  forbids  ;  buf  to  go  througii, 
**  he  cannot :  to  take  up  Repioach  and  Difgrace,  to  lofe  his  Credit^ 
*^  to  forfake  iiis  Friends,  to  lofe  Honour,  and  Riches  and  Pleafures ; 
**  this  he  will  not  do,  till  he  be  huinbled."  Dr.  Prejfen,  on  PanVt 
Converfion. 

"  So  it  is  vv?th  Men,  becaufe  they  want  Humiliation  Therefore 
«<  their  Profejjion  and  They  do  not  continue,  but  part  willingly  one 
**  from  another.  They  will  do  fome  Things,  but  not  all  Things : 
**  And  they  will  forego  fome  Things,  but  not  all  Things.  And 
**  therefore  our  Savitur  faith,  Lukexiv.  He  that  nvill  not  forfake  all 
*' for  my  Sake^  is  not  worthy  of  Me.  He  is  not  worth  the  faving, 
**  that  prizes  not  me  above  all  Things  whatfoever.  And  a  Man  will 
**  not  Drize  C.hrift,  nor  forfake  all  Thiols  fof  CkriH,  %\\  he  be 
"hum&kd,''    Ibid.  '  • 


Part  III.  cf  gracious  AffeBionsl  399 

1  iing  for  that :  TVickednefs  is  Jweet  in  his  Mouth ;  and 

j  therefore  he  hides  it  under  his  Tongue  ;  he  fpares  it  and 

\f or  fakes  it  not ;  hut  keeps  it  ftill  within  hh  Mouthy  Job 
xx.  12,  13.  Herein  chiefly  confifts«the  Straitne:S  of  the 
Gate,  and  the  Narrownefs  of  the  Way  that  leads  to  Life  5 

lupon  the  Account  of  which,  carnal  Men  will  not  go  in 
thereat,  viz.  That  it  is  a  Way  of  utterly  denying  and 
finally  renouncing  all  Ungodiinefs,  and  fo  a  Way  of' 
Self-denial  or  Self-renunciation, 

Many  natural  Men,  under  the  Means  that  are  ufed 
with  them,  and  God's  Strivings  vv'ith  them,  to  bring  them 
to  forfake  their  Sins,  do  by  their  Siifs,  as  Vharaoh  did 
by  his  Pfid<  and  Covetoufnefs,  which  he  gratified  by 
keeping  the  Children  of  Ifrael  in  Bondage,  when  God 
flrove  with  him  to  bring  him  to  let  the  People  go.  When 

;  God's  Hand  preiTed  Pharaoh  fore,  and  he  was  excrcifed 
with  Fears  of  God's  future  Wrath,  he  entertained  lome 
thonghts  of  letting  the  People  go^  and  promifed  he 
would  do  It;  but  from  Time  to  Time  he  broke  his 
Promifes,  whtn  he  faw  there  was  Reipite.  WJien  God 
fiil'd  Egypt  with  Thunder  and  Lightning,  and  the  Fire 
ran  alona;  the  Ground,  then  Pharaoh  is  brouo-ht  to 
conref  his  Sin  with  feeming  Humility,  >and  to  have  a 
great  Refolution  to  let  the  People  go.  Exod.  ix. 
27,  28.  And  Pharaoh  fent  and  called  for  Mofes  and  Aa- 
ron, and  faid  unto  them^  I  have  finned  this  Time-,  the 
'Lord  is  righteous^  and  I  and  my  People  are  wicked :  In^ 
treat  the  Lord  (for  it  is  enough)  that  there  he  no  more 
mighty  Thunderings  and  Hail^  and  I  will  let  you  go  ^  and  ye 

ftoallftay  no  longer.  So  Sinners  are  fometimes,  by  Thun- 
ders and  Lightnings,  and  great  Terrors  of  the  Law, 
brought  to  a  feeming  Work  of  Humiliation,  and  to  Ap- 

]  pearance  to  part  with  their  Sins;  but  are  no  more 
throughly  brought  to  a  Difpofition  to  difmiis  them,  than 
Pharaoh  was  to  let  the  People  ^p.  Pharaoh  in  the  Struggle 
that  was  between  his  Confcience  and  his  Lulls,  was  for 
contriving  that  God  might  be  ferved,  and  he  enjoy  his  Lulls 
ithat  were  gratified  by  the  Slavery  of  the  People,  too, 

Mofes 


40O  Tfje-  twelfth  Sign  ^  'Part  III 

'J^nfes  infifled  that  Ifraers>  God  fliould  be  ferved  and 
facriliced  to  :  Pharaoh  was  willing  to  confcnt  to  that , 
but  would  have  if  done  without  his  parting  with  the 
People :  Go  facrifice  to  your  God  in  the  Land^  fays  he, 
Exod,  viii.  25.  So  many  Sinners  are  contriving  to  ferve 
God,  and  enjoy  their  Lulls  too.  Mofes  objected  againfl 
complying  with  Pharaoh's  Propofal,  that  ferving  God, 
and  yet  coi^tinuing  in  Egypt  under  their  Tafk-mafters, 
did  not  a^ree  together,  and  were  inconfiilent  one  with 
another'^  (there  is  no  ferving  God,  and  continuing 
Slaves  to  fuch  Enemies  of  God  at  the  fame  Time.)  Af- 
ter this  Pharaoh  confented  to  kt  the  People  go,  pro- 
vided they  would  not  go  far  away  :  He  was  riot  willing 
to  part  Vv^ith  them  finally,  and  therefore  would  have 
them  within  Reach.  So  do  many  Hypocrites  with  re- 
fpedl:  to  their  Sins.  Afterwards  Pharaoh  confented  to 
let  the  Men  go,  if  they  would  leave  the  Women  and 
Children  -,  Exod.  x.  8,  9,  10.  And,  then  after  that,  when 
God's  Hand  was  yet  harder  upon  him,  he  confented 
that  they  fliould  go,  even  Women  and  Children^  as  well 
as  Men^  provided  they  would  leave  their  Cattle  behind  : 
But  he  was  not  wiJing  to  let  them  go,  and  all  that  they 
had;  Exod.  x.  24.  So  it  fometimcs  is  with  Sinners: 
They  are  willing  to  part  with  fome  of  their  Sins;  but 
not  all :  They  are  brought  to  part  with  the  more  grofs 
Adis  of  Sin  ;  but  not  to  part  with  their  Lufts,  in  lefTer 
Indulgencies  of  them.  Whereas  we  muft  part  with  all 
our  Sins,  little  and  great ;  and  all  that  belongs  to  them, 
Men^  Wcmen^  Children  and  Cattle :  They  mufl  all  be 
3et  go,  with  their  Toung^  and  with  their  Old,  with  their 
Sons,  and  with  their  Daughters^  with  their  Flocks,  and 
with  their  Herds ;  there  muft  not  he  an  Hoof  left  behind : 
As  Mofes  tojd  Pharaoh,  with  Refped  to  the  Children 
of  Ifrael,  At  laft,  when  it  come  to  Extremity,  Pharaoh 
confented  to  let  the  People  all  go,  and  all  that  they 
had  ;  but  he  was  not  fledfaftly  of  that  Mind :  He  foon 
repented,  and  purfued  after  them  again:  And  theRea- 
fon  was,  that  thofe  Luft3  of  Pride  and  Covetoufnefs, 

'  that 


Part  IIL  ef  gracious  JfeBions.  401 

diat  were  gratified  by  PharaoFs  Dominion  over  the 
People  and  the  Gains  of  their  Service,  were  never  really 
mortified  in  him,  but  only  violently  reilrained.     And 
dius,  he  being  guilty  of  back  Hiding,  after  his  leeming 
Compliance  with  God*s  Commands,  was  deftroyed  without 
Remedy.     Thus  there  may  be  a  forced  partincr  with 
I  Ways  of  Difobedience  to  the  Commands  of  God,  that 
may  feem  to  be  univerfal,  as  to  what  appears,  for  a  lit- 
tle Seafon:  But  becaufe 'tis  a  micer  Force,  without  the 
jMortification  of  the  inward  Principle  of  Sin,  they  will 
not  perfevere  in  it ;  but  will    return  as  the  Dog  to  his 
iVomit ;  and  fo  bring  on  thcrnfelves  dreadful  and  reme- 
idilefs  Defbrudion.     There  were  many  flilfe  Difciples  in 
jChrift's  Time,  that  followed  him.  for  a  while;  but  none 
of  them  followed  him  to  the  End;  but  Ibme  on  one  Oc- 
cafion,  and  fome  on  another,  went  back  and  walked  no 
more  with  him.*  From 


*  *'  The  counterfeit  and  common  Grace  of  fooliili  Virgins,  after 
*^  fome  Time  of  glorious  Profeffion,  will  certainly  go  out  and  be 
*'  quite  fpent.  It  confumes  in  the  ufing  and  ihining  and  burnin^^. — 
^'  Men  that  have  been  moil  forward,  decay ;  their  Gifts  decay.  Life 
**  decays.— -It  is  (o^  after  fome  Time  of  ProfeiTion :  For  at  firft,  it 
^' rather  grows  than  decays  and  withers:  But  afterward  they  have 
**  enough  of  it,  it  withers  and  dies. — The  Spirit  of  God  comes  up- 
*•  on  many  Hypocrites,  in  abundant  and  plentiful  iVTeafure  of  awake- 
**  ning  Grace  ;  it  comes  upon  them,  as  it  did  upon  Balaam,  and  as 
**  it  is  in  overflowing  Waters,  vv'hich  fpread  far,  and  grow  very  deep, 

**  and  fill  many  empty  Places;- Tho'  it  doth  come  upon  them  fo, 

i"  yet  it  never  refrs  within,  fo  as  to  dwell  there,  to  take  «p  an  eternal 

**  Manfion  for  himfelf. Hence  it  doth  decay  by  little  and  little  ; 

*'  'till  at  laft  it  is  quite  gone.  As  Ponds  fill'd  with  Rain-Water, 
**  v/hich  comes  upon  them  ;  not  Spring- Water,  that  rifeth  up  with- 
'*  in  them  ;  it  dries  up  by  little  and  little,  until  quite  dry."  Shepard'i 
Parable-,  Part  II:  p.  58,  59. 

*'  Some  Men  may  apprehend  Chri/l,  neither  out  of  Fear  of  Mife- 
**  ry,  nor  only  to  prelerve  fome  Sin ;  but  God  lets  in  Light  and 
"  Heat  of  the  blefled  Beams  of  the  glorious  Gofpel  of  the  Sonof  God| 
**  And  therefore  there  is  Mercy,  rich,  free,  fweet,  for  damned,  great, 
**  vile  Sinnsrs:  Good  Lord,  faith  the  Soul,  what  a  fweet  MiRiftry, 
**  Word,  God  and  Gofpel  is  this !  and  there  rcrts.  This  was  the' 
**  Frame  of  the  St©ny-G round  ;  which  heard  the  Word,  and  received 
'^^  it  with  Joy,  and  for  a  Time  believed.  And  this  is  the  Cafe  of 
f  ^  Thoufands,  that  arc  much  affed«d  with  the  Promife  and  Mercy  of 

♦•'  Chriii, 


402  ^'be  twelfth  Sign  Part  III 

From  what  has  been  faid  it  is  manifefl,  that  chriflian 
Pra6tice  or  a  holy  Life,  is  a  great  and  difiinguijhing  Sign 
pf  true  and  faving  Grace.  But  I  may  go  further,  and 
fifTert,  that  it  is,  tbe  chief  of  ^11  the  Signs  of  Grace,  both^ 
as  an  Evidence  of  the  Sincerity  of  FrofelTors  unto  o- 
^hcrs,  and  alfo  to  thdr  own  Confciences. 

But  then  it  is  neceflary  that  this  be  rightly  taken,  and 
that  it  be  well  underftood  and  obferved,  in  what  Senfe 
and  Manner  chriflian  Pradlice  is  the  greatefi  Sign  of 
Grace.  Therefore,  to  fet  this  Matter  in  a  clear  Light, 
I  will  endeavour  particularly  and  diilindily  to  prove,  that 
chriflian  Pradlice  is  the  principal  Sign  by  which  Chrifli- 
ans  are  to  judge,  both  of  their  own  and  others  Sincerity 
of  Godlinefs :  withal  obferving  fom^2  Things  that  are 
needful  to  be  particularly  noted,  in  order  to  a  rig  t  Un- 
derflanding  of  this  Matter. 

I.  I  fhall  confider  chriflian  Pradlice  and  an  holy  Life, 
as  a  Manifeflation  and  Sign  of  the  Sincerity  of  a  profef- 
fing  Chriflian,  to  the  Eye  of  his  Neighbours  and  Bretl> 
ren. 

And  that  this  is  the  chief  Sign  of  Grace  in  this  Rcr 
fpedl,  is  very  evident  from  the  Word  of  God.  Chrifl, 
who  knew  befl  how  to  give  us  Rules  to  judge  of  others, 
has  repeated  it  and  inculcated  it,  that  we  fhould  know 
them  by  their  Fruits-,  Matth.  vii.  i6.  Te  fhall  know 
them  by  their  Fruits,  And  then  after  arguing  the  Point, 
giving  clear  Reafons  why  it  mufl  needs  be,  that  Men's 
Fruits  mull  be  the  chief  Evidence  of  what  Sort  they  are^ 

in 

**  Chrill,  and  hang  upon  free  Grace  for  a  Time :    But   as  'tis  with  I 
**  fweet  Smells  in  a  Room,  they  continue  not  long;  or  a«  Flowers, 
**  they  grow  old  and  withered,  and  then  fall.     In  Time  of  Tempr 
**  tation,  Luft  and  World,  and  Sloth,  is  more  fweet  than  Chrift,  and 
**  all  his  Gofpel  is."  ^/^^/^xr^'s  Parable,  Part  II.  p.   i68. 

"  Never  any  carnal  Heart,  but  fome  Root  of  Bitternefs  did  grow 
*'  up  at  laft  in  this  Soil."  ^heparcC^  Parable,  Part  I    p.  195. 

"  We  ihall  fee  in  Experience:  Take  the  beft  Profeflbrs  living; 
**  tho'  they  may  come,  as  they  and  others  judged,  to  the  Lord,  and 

**  follow  the  Lord ;  yet  they  will  in  Time  depart. The  Spirit  ne^ 

**  ver  was  given  effedually  to  draw  them  \  lior  yet  tO  keep  them,'* 
^he^ar^^  Paiable,  Part  I.  p.  20^. 


Part  III.  of  gracious  AffeSiions.  403 

an  the  following  Verfes,  he  clofes  by  repeating  the  Afier-r 
Ition  ^  Verfe  20.  Wherefore  hy  their  Fruits  ye  floall  knoisj 
them.  Again,  Chap.  xii.  33.  Either  7nake  their ee goody 
'^nd  his  Fruit  good ;  or  effe  make  the  Tree  corrupt^  and  his 
Fruit  corrupt. — As  much  as  to  fay,  'tis  a  very  abfurd 
Thing,  for  any  to  fuppofe  that  the  Tree  is  good,  and 
jyet  the  Fruit  bad  j  that  the  Tree  is  of  one  Sort,  and  the 
Fruit  of  another ;  for  the  proper  Evidence  of  the  Na- 

ure  of  the  Tree  is  its  Fruit.  Nothing  elfe  can  be  in- 
tended by  that  laft  Claufc  in  the  Verfe,  For  the  ^ree  is 

nown  hyits  Fruity  than  that  the  Tree  is  chietiy  knowa 
by  its  Fruit,  that  this  the  main  and  moft  proper  Diag- 
pollick  by  which  one  Tree  is  diftinguiihed  from  ano- 
ther. So  Luke  vi.  44.  Every  ^ree  is  knoivn  by  his  own 
Fruit.  Chritl  no  where  fays,  Ye  iliall  know  the  Tree  by 
its  Leaves  or  Flowers,  or  ye  {hall  know  Men  by  their 
Talk,  or  ye  fhall  know  them  by  the  good  Story  they 
tell  of  their  Experiences,  or  ye  fhall  know  them  by  the 
Manner  and  Air  of  their  fpeaking,  and  Emphafis  and 
Pathos  of  F^xprefllon,  or  by  their  fpeaking  feelingly,  or 
by  making  a  very  great  Show  by  Abundance  of  Talk,  or 
|by  many  Tears  and  affedtionate  Expreffions,  or  by  the 
ffedlions  yc  feel  in  your  Hearth   towards  them  :   But 

y  their  Fruits  fhall  ye  knozv  them  •,  the  Tree  is  known  by 
Its  Fruit ;  Every  Tree  is  known  by  its  own  Fruit.     And 

s  this  is  the  Evidence  that  Chriil  has  directed  us  main- 

y  to  look  at  in  others,  in  judging  of  them,  fo  it  is  the 
vidence  that  Chrift  has  mainly  directed  to  give  to  o- 

hers,  whereby  they  may  judge  of  us  *,  Matth  v.  1 6. 
Let  your  Eight  fo  fhine  before  Men^  that  others  feeing  your 
^ood  Works  may  glorify  your  Father  which  is  in  Heaven. 
Here  Chrift  diredts  us  to  manifeil  our  Godlinefs  to  c- 
thers.  Godlinefs  is  as  it  were  a  Light  that  fliincs  in 
the  Soul :  Chrift  directs  that  this  Light  ihould  not  only 
fliinc  within,  but  that  it  Ihould  fhine  out  before  Mcn^ 
that  they  may  fee  it.  But  which  Way  Ihall  this  be  ?  Tis 
by  our  good  Works.  Chrift  don't  fay,  that  others 
hearing  your  good  Words,  your  good  Story,  or  your 
-  pathetical 


404         ^         ^^^  twelfth   Sign  Part  II J 

'pathetical  ExprefTions ;   but  that  others  feshtg  your  good 
JVorks^  may  glorify  your   Father  which  is   in  '  Heavai, 
DouDtlefs  when  Chnil  gives  us  a  Rule  how  to  make,  our 
L.ightfhine,  that  others  may  have  Evidence  of  it,  his 
Rule  is  the  befb  that  is  to  be  found.     And  the  Apoities 
do  mention  a  Chriftian  Pradlice,  as  the  principal  Ground 
«f  their  Eilcem  of  Ferfons  as  true  Chriilians  ;  as  the  A- 
poftle  Faui^  in  the  6th  Chapter  of  Hebrews,    There  the 
a-^poflle  in  the  bcginnirig  of  the  Chapter,  fpeaks  of  them 
that  have  great  com\Tion  Illuminations,  that  have  been 
untight  me  dy  and  have  tt^Jied  of  the  heavenly  Gift  ^  and  were  _ 
mafde  Partakers  of  the  Holy  Ghofl,  and  have  tafled  the 
good  Word  of  Gcd^  cind  the  Powers  cf  the  World  to  come^ 
that  afterwards  fall  away  ^  and  are  like  barren  Ground, 
that  is  nigh  unto  cur/ing-,  whofe  End  is  to  he  burned:  And 
then  immediately  adds  in  the  9th  Yerfe^  (exprefTing  his 
Charity  for  the  chriilian  Hebrews,^  as  having  tharfaving 
Grace,  v/hich  is  better  than  all  thefe  common  Illumina- 
i\?itionz)  But  beloved^  we  are  perfwaded  better  Things  of 
you^  and  Thi^igs  that  accompany  Salvation^  though   we 
thus  fpealz.     And  then  in  the  next  Verfe,  he  tells  them 
.what  was  the  Reafon  he  had  fuch  good   Thoughts  of 
them :  He  don^t  fay,  that  it  was  becaufe  they  had  given 
liim  a  good  Account  of  a  Work   of  God  upon  their 
Souls,  and  talked  very  experimentally ;  but  it  was  their 
Work,  and  Labour  of  Love ;  For  God  is  not  Mnrighte- 
cuSy  to  forget  your  Work,  and  Labour  of  Love^  %vhich  ye 
have  f  jewed  towards  his  Nafne,  in  that  ye  .hav€  minifiered 
to  the  Saints,  and  do  minifter.     And  the  fame  Apoflle 
fpcaks  of  a  faithful  ferving  God  in  Pradlice,  as  the  pro- 
per Proof  to  others  of  Men's  loving  Chrift  above  all, 
and  preferring  his  Honour  to  their  private  Intereft,  Phil. 
ii.  21,22.  F^or  all  feek  their  own,  not  the  Things   which 
are  Jefus  Chrifl's :  But  ye  know  the  Proof  of  him,  that  as  a 
Son^tvith  the  Father,  he  hath  Jerved  with  me  in  the  Gof- 
peL     So  the  Apoftle  John   exprefles  the  fame,  as  the 
Ground  of  his  good  Opinion  of  Gains,  3  John  iii,  4,  5,  6. 
For  I  rejoiced  greatly^  whenJhe  Brethren  came  and  tefiifi- 

ei 


^i^ART  lit  of  gracious  Afe6fton:f.  40^ 

M  of  the  'Truth  that  is  in  thee.     But  how  did  the  Bre- 

ithren  teiiify  of  the  Truth  that  was  in  Caius?  And* how 

did  the  Apoflle  judge  of  the  Truth  that  was  in  him  ?   It 

was  not  becaufe  they  teftificd  that  he  had  given  them  a 

good  Account  of  the  Steps   of  his  Experiences,  and 

lalk'd  like  one  that  felt  what  he  faid,  and  had  the  very 

Language  of  a  Chriftian;  but  they  teilified,  that  he 

ijoalked  in  the  'Truth  -,  as  it  follows,  even  as  thou  walkefi. 

in  the  Truth.     I  have  no  greater  Joy^  than  to  hear  that 

piy  Children  walk  in  the  Truth.  Beloved^  thou  doft  faithfully.^ 

whatfoever  thou  dofi  to  the  Brethren  and  to  Strangers  *,  which 

have  born  Witnefs  of  thy  Charity  before  the  Churjch,  Thus 

the  Apoflle  explains  what  the  Brethren  had  born  Wit- 

Blefs  of,  when  they  came  and  tefiified  of  his  walking  in  thsr 

Truth,     And  the  Apoftle  feems  in   this  Place,  to  give 

It  as  a  Rule  to  Gaius.,   how  he  fhould  judge  of  others  ^ 

in  Verfe  i  o,  he  mentions  one  Diotrephes^  that  did  not 

arry  himfelf  v/ell,  and  led  away  others  after  him;  and 

hen  in  the   nth  Verfe,  he  direds  G^/^i  to  beware  of 

iach,  and  not  to  follow  them;  and    gives  him  a  Rul6 

hereby  he  may  know  them;  exadly  agreeable  to  that 

ule  Chrift  had  given  before.  By  their  Fruits  yefhall 

now^  em ;  fays   the  Apoflle,  Beloved.,  follow   not  that 

hich  is  evil^  but  that  which  is  good.  He  that  doth  Good  is 

God ;  but  be  that  doth  Evil  hath  not  feen  God,     And  I 

ould  further  obfer/e,  that  the  Apoflle  James^  expredy 

omparing  that  Way  of  ihev/ins;   others  our  Faith  and 

[i^hriflianity  by  our  Pratlice  or  Works,  with  other  Ways 

)f  (hewing  our  Faith  without  Works,  or  not  by  Works^ 

Iocs  plainly  and  abundantly  prefer  the  former;  Jam.  ii. 

18.  Tea^  a  Man  may  fay.,  thou  hafl  Faith  and  I  have  Works: 

)h€W  me  thy  Faith  without  thy  Works,,  aiid  IwillfJjew  thee 

ny  Faith  by  my  Works,     A  Manifeflation   of  , our  Faith 

ithout  Works^  or  in  a  Way  diverfe  from  Works,  is  a, 

anifeHationof  itin  PFords.,  whereby  a  Man  profefles 

aith.     As  the  Apoflle  fays,  Ver.  14.     What  4^th  ii 

rofit.^  my  Brethren.,  the''  a  Man  say  he  bath  Faith  P — - 

heref ore  here  arc  two  Ways  of  manifcfling^  to  our 

Neighbour 


4o6  The  twelfth  Sign  Fart  III, 

Neighbour  what  is  in  our  Hearts ;  one  by  what  we 
Jhy^  and  the  other  by  what  we  di.  But  the  Apoflle 
abundantly  prefers  the  Latter  as  the  bed  Evidence, 
Now  certainly  all  Accounts  we  give  of  ourfelvcs  in 
"Words,  our  laying  that  we  have  Faith,  and  that  we 
arc  converted,  and  telling  the  Manner  how  we  came 
to  have  Faith,  and  the  Steps  by  which  it  was  wrought, 
and  the  Difcoveries  and  Experiences  that  accompanied 
it,  are  flill  but  manifefting  our  Faith  by  what  we  fay  j 
^tis  but  Ihewing  our  Faith  by  our  Words  \  which  the 
Apollle  fpeaks  of  as  falling  vailly  fhort  of  manifefting 
of  it  by  what  wc  do,  and  ihewing  our  Faith  by  ouf 
Works,  ,        ... 

And  as  the  Scripture  plainly  te?.ches  that  Praftice  is^ 
the  beft  Evidence  of  the  Sincerity  of  profefling  Chri 
ilians  •,  fo  Reafon  teaches  the  fame  Thino-;  Reafo 
Hiews  that  IMen's  Deeds  are  better  and  more  faithfu 
Interpreters  of  their  Minds,  than  their  Words.  Th 
common  Senfe  of  all  Mankind,  thro^  all  Ages  and  Na 
tions,  teaches  'em  to  judge  of  Men's  Hearts  chiefly  b 
their  Pradice,  in  other  Matters  •  As  whether  a  Ma 
be  a  loyal  Subjedl,  a  true  Lover,  a  dutiful  Child,  or 
faithful  Servant.  If  a  Man  profeifes  a  great  d&al  o; 
Love  and  Friendfhip  to  another,  Reafon  teaches  al 
Men,  that  fuch  a  ProfciTion  is  not  of  fo  great  an  Evi 
dencc  of  his  being  a  real  and  hearty  Friend,  as  his  ap 
pearing  a  Friend  in  Deeds  •,  being  faithful  and  conftan 
to  his  Friend,  in  Profperity  and  Adverfity,  ready  to  la 
out  himfelf,  and  deny  himfelf,  and  fuffer  in  his  perfona 
Intereft,  to  do  him  a  Kindnefs.  A  wife  Man  will  truft 
to  fuch  Evidences  of  the  Sincerity  of  Friendftiip,  fur 
ther  than  a  thoufand  earneft  Profeflions  and  folemn  De 
clarations,  and  moft  affed:ionate  ExprefTions  of  Friend 
ihip  in  \Vords.  And  there  is  equal  Reafon  why  Prac4 
tice  fhould  alfo  be  looked  upon  as  the  beft  Evidence  of 
Friendfhip  towards  Chrift.  Reafon  fays  the  fame  that 
Chrift  faid,  in  John  xiv.  2 1 .  He  that  hath  my  Command-^ 
mentSi  ^ndkeepsth  thcmy  he  it  is  that  kveth  me.    Thut^ 

if     ' 


Part  III.  of  grackus  'AffsBiom.  40 f 

if  we  fee  a  Man,  who  in  the  Courfe  of  his  Life,  fecmi 
to  follow  and  imitate  Chrift,  and  greatly  to   exert  and 
deny  himfelf  for  the  Honour  of  Chrift,  and  to  promote 
his  Kii  igdom  and  Intereft  in  the  World ;  Reafon  teach^ 
es  that  this  is  an  Evidence  of  Love  to  Chrift,  more  to 
be  depended  on,  than  if  a  Man  only  fays  he  has  Love  to 
Chrift,  and  tells  of  the  inward  Experiences  he  has  had 
of  Love  to  him,  what  ftrong  Love  he  felt,  and  how  his 
Heart  was  drawn  out  in  Love  at  fuch  and  fuch  a  Time, 
when  it  may  be  there  appears  but  little  Imitation  of 
Chrift  in  his  Behaviour,  and  he  feems  backward  to  do 
any  great  Matter  for  him,  or  to  put  himfelf  out  of  his 
Way  for  the  promoting  of  his  Kingdom ;  but  feems  to 
be  apt  to  excufe  himfelf,  whenever  he  is  called  to  deny 
himfelf  for  Chrift.     So  if  a  Man  in  declaring  his  Expe- 
riences, tells  how  he  found  his  Heart  v/eaned  from  the 
World,  and  faw  the  Vanity  of  it,,  fo  that  all  looked  as 
nothing  to  him,  at  fuch  and  fuch  Times,  and  profefTe* 
that  he  gives  up  all  to  God,  and  calls  Heaven  and  Eartfi 
to  witnefs  to  it  *,  but  yet  in  his  Practice  is  violent  in  pur- 
fuing  the  World,  and  what  he  gets  he  keeps   clofe,  is 
exceeding  loath  to  part  with  much  of  it  to  charitable 
2nd  piou:  Ufes,it  comes  from  him  almoft  like  his  Heart's 
Blood.     But  there  is  another  profefTmg  Chriftian  that 
ays  not  a  great  deal,  yet  in  his  Behaviour  feems  ready 
at  all  Times  to  forfake  the  World,  whenever  it  ftands 
n  the  Way  of  his  Duty,  and  is  free  to  part  with  it  at 
any  Time,  to  promote  Religion  and  the  Good  of  his  Fel- 
low-Creatures •,  Reafon i  teaches  that  the  Latter  gives  far 
hemoft  credible  Manifeftation  of  an  Heart  weaned  frorri 
Ehe  World.    And  if  a  Man  appears  to  walk  humbly  bc- 
bre  God  and  tVien,  and  to  be  of  a  Converfation  that 
kvours  of  a  broken  Heart,  appearing  patient  and  re- 
fign'd  to  God  under  Afflidion,  and  meek  in  his  Beha- 
viour amongft  Men-,  this  is  a  better  Evidence  of  Hu- 
miliation, than  if  a  Perfon  only  tells  how  great  a  Senfo 
he  had  of  his  own  Unworthinefs,  how  he  was  brought 
to  lie  in  the  Duft,  and  was  quite  emptied  of  himfelf, 

and 


4.0B  T^he  twelfth  Sign  Part  III 

^nd  fee  hlmfclf  nothing  and  all  over  filthy  and  abomi- 
nable, i^c,  &c.  but  yet  ad:s  as  if  he  looked  upon  him- 
felf  one  of  the  firit  and  bed  of  Saints,  and  by  juft  Right 
the  Head  of  all  the  Chriflians  in  Town,  and  is  aflum- 
ing,  felf-willcd,  and  impatient  of  tKe  leaft  Contradic- 
tion or  Oppofition ;  wc  may  be  afTured  in  fuch  a  Cafe, 
that  a  Man's  Practice  comes  from  a  lower  Place  in  his 
Heart,  than  his  ProfeiTion.     So  (to  mention  no  more 
Inflances)  if  a  ProfelTor  of  Chriflianity  manifefts  in  his 
Behaviour  a  pitiful  tender  Spirit  towards  others  in  Cala- 
mity, ready  to  bear  their  Burthens  with  them,  willing 
to  fpend  his  Subftance  for  them,  and  to  fuffer  many  In-I 
convcniencics  in  his  worldly  Intereft   to  promote  the| 
Good  of  others  Souls  and  Bodies ;  is  not  this    a  more^ 
credible  Manifeflation  of  a  Spirit  of  Love  to  Mep,  than  I 
only  a  Man's  telling  what  Love  he  felt  to  others  at  cer^^ 
tain  Times,  how  he  pitied  their  Souls^  how  his   Soul|r 
was  in  Travail  for  them,  and  how  he  felt  a  hearty  Love  |j|, 
and  Pity  to  his  Enemies;  when  in  his  Behaviour  he f 
feems  to  be  of  a  very  felhfh  Spirit,  clofe  and  niggardly,  ^j 
all  f3r  himlelf  and  none  fbr  his  Neighbours,  and  per-!? 
haps  envious  and  contentious  ?  Pcrfons  in  a  Pang  of  Af- 
fedion  may  think  they  have  a  Willingnefs  of  Heart  for 
great  Things,  to  do  much  and  to  fuffer  much,  and  fo 
may  profefs  it  very  earneftly  and  confidently;  when 
really  their  Hearts  are  far  from  it.     Thus  many  in  their: 
afredionate  Pangs,  have  thought  themfelves  wilhng  ta^ 
be  damned  eternally  for  the  Glory  of  God.     PafTing  Af- 
fedlions  eafily  produce  Words ;  and  Words  are  cheap  j| 
and  Godlinefs  is  more  eafily  feigned  in  Words  than  ir| 
A6lions.  Chriflian  Practice  is  a  coilly  laborious  Thing.'] 
The  Self-denial  that  is  required  of  Chriftians,  and  the] 
Narrownefsofthe  Way  that  leads  to  Life,  don't  confift; 
in   Words,  but  in  Pradice.     Hypocrites   may  much; 
more  eafily  be  brought  to  talk  like  Saints,  than  to  ^^  pi. 
like  Saints.  L  i 

Thus  it  is  plain  that  chrifiiian  Pradice  is  the  befl  Sign.   ^  ^ 
or  Manifefi:ation  of  the  true  Godlinefs  of  a  profcfilng 
Chriftian,  to  the  JEye  of  ais  Neighbours.  Thus 


k 
Fai 
pi 
fe 
Th 
iief 
5fti 
dent; 


€f  gracious  Affe5liom.  409 

But  then  the  following  Things  fhould  be  well  ob- 
jferved,  that  this  Matter  may' be  rightly  underflood. 

Firft^  It  muft  be  obferved,  that  when  the  Scripture 
Ipeaks  of  chriftian  Pradicc,  as  the  befl  Evidence  to 
others,  of  Sincerity  and  Truth  of  Grace,  a  Profeffion  of 
Chriftianity-A%  not  excluded,  but  fuppofed.  The  Rules 
mentioned  were  Rules  given  to  the  Followers  of  Ch rift, 
to  guide  them  in  their  Thoughts  oiprofejfing  Chriftiansy 
and  thofe  that  offered  themfelves  as  fome  oi  their  Socie- 
ty, whereby  they  might  judge  of  the  Truth  of  theic 
Pretences  J  and  the  Sincerity  of  the  Profejfton  they  made ; 
and  not  for  the  Trial  of  Heathens,  or  thofe  that  made 
no  Pretence  to  Chriflianity,  and  that  Chriftians  had  no- 
thing to  do  with.  This  is  as  plain  as  is  poffiblc  in  ihat 
great  Rule  which  Chrifl  gives  in  the  7th  of  Matthew, 
By  their  Fruits  ye  jhall  know  them.  He  there  gives  a 
Rule  how  to  judge  of  thofe  that  profefTed  to  be  Chri- 
ftians, yea  that  made  a  very  high  ProfefTion,  falfe  Pre* 
phets^  who  come  in  Sheep's  Cloathing^  as  Verfe  15.  So  it 
is  alfo  with  that  of  the  A^oMq  James^  Chap.  ii.  18.  Shem' 
me  thy  Faith  without  thy  Works ^  and  I  will  JJoew  thee  my 
Faith  by  my  Works,  'Tis  evident  that  both  the  Sorts  of 
Pcrfons  offering  to  give  thefe  di verfe  Evidences  of  their 
Faith,  are  ProfefTors  of  Faith:  This  is  implied  in  their 
offering  each  of  them  to  give  Evidences  of  the  Faith 
they  profefTed.  And  'tis  evident  by  the  preceeding 
Verfes,  that  the  Apoftle  is  fpeaking  of  ProfefTors  of 
Faith  in  Jefus  Chrift.  So  it  is  very  plain  that  the  A* 
Deftle  John^  in  thofe  PafTages  that  have  been  obferved  in 
lis  third  Epiftle,  is  fpeaking  of  profefTmg  Chriftians* 
Fho'  in  thefe  Rules,  the  chriftian  Practice  of  ProfefTors 
3e  fpoken  of  as  the  grcatcft  and  moft  diftinguifliing  Sign 
[)f  their  Sincerity  in  their  ProfefTion,  much  more  evi- 
dential than  their  ProfefTion  itfelf  •,  yet  a  ProfefTion  of 
Chriftianity  is  prefuppofed :  It  is  not  the  main  Thing  in 
the  Evidence,  nor  any  Thing  diftinguifhing  in  it;  yet 
'tis  a  Thing  requifite  and  neceflary  iji  it.    As  the  having 

Dd  an 


'4IO  The  twelfth  Sign   -  Part  IIR, 

an  animal  Body,  is  not  any  Thing  diftinguifhing  of  ai 
Man,  from  other  Creatures,  and  is  not  the  ma  ri  Thing, 
in  the  Evidence  of  human  Nature;  yet  'tis  a  Th  ng  re- 
quifite  and  neceffary  in  the  Evidence.     So  that  if  any 
Man  fnould  fay  plainly  that  he  was  not  a  Chriftian,  and 
did  not  believe  that  Jefus  was  the  Son  of  God,  or  a  Per- 
fon  fent  of  God; .  theie  Rules  of  Chrifh  and  his  Apoftles 
don't  at  all  oblige  us  to  look  upon  him  as  a  fmcereChri-- 
flian,  let  his  vi{iblePra<5liGe  and  Virtues,  be  what  they, 
will.     And  not  only  do  thefe  Rules  take  no  Place  with 
Refpe6l:  to  a  iMan  that,  explicitly  denies   Chriftianity^, 
and  is  a  profefs'd  Deift,  Jew^  Heathen,  or  open  Infidel; 
but  alfo  with  Refpe6t  to  a  Man  that  only  forbears  to> 
make  a  Profefiion  of  Chriftianity  :  Becaufe  thefe  Rules 
were  given  us  only  to  judge  of  profefnng  Chriflians  ^: 
Fruits  mud  be  joined  with  open -Flowers;  Bells  and. 
Pomegranates  go  together. 

But  here  will  naturally  arife  this  Enquiry,  viz,  when-* 
a  Man  may  be  faid  to  profefs  Chrirtianity,  or  what  Fro- 
felTion  may  properly  be  called. a  Profefiion  of  Chrifti»»- 
anity  ? 

I  anfwer  in  two  Things  ^• 

I.  In  order  to  a  Man's  being  properly  faid  to  make  a- 
Profefiion  of  Chriftianity,  there  muft  undoubtedly  be  a- 
Profefiion  of  all  that  is  necefifary  to  his  being  a  Chriftian, 
or  of  fo  much  as  belongs  to  the  Efifence  of  Chriftianity. 
Whatfoever  is  efiTcntial  m  Chriftianity  itfelf,  the  Profef- 
fi'on  of  that  is  cfiential  in  the  Profefiion  of  Chriftianity.. 
The  Profefiion  muft  be  of  the  Thing  profefi^ed.     For 
a  Man  to  profefs  Chriftianity,  is  for  him  to  declare  that^ 
he  has  it.     And  therefore  fo  much  as  belongs  to  a  Things, 
fo  as  to  be  necefifary  in  order  to  its  being  truly  denomi- 
nated that  Thing-,  ib  much  is  efiential  to  the  Declaration; 
of  that  Thing,  in  order  to  its  being  truly  denominated 
a  Declaration  of  /to  Thing.     If  we  take  only  a  Part 
of  Chriftianity,  and  leave  out  a  Part  that  is  efifential  to 
it,  what  v/e  take  is  not  Chriftianity,  becaufe  fomething 
that. is  o£  the  EfiencG  of  it  is  wanting.     So  if  we  pro- 
fefs. 


Part  III.  of  gracious  AffeEiions.  411 

fcfs  only  a  P^trt,  and  leave  but  a  Part  that  is  eflential, 
that  which  we  profefs  is  not  Chriftianity.     Thus  in  order 
to  a  Profeflion  of  Chriftianity,  we  muft  profefs  that  we 
believe  that  7f/^j  is  xh^MeJftah',  for  this  Reafon,  becaufe 
fuch  a  Belief  is  eflential  to   Chriftianity.     And  fo  we 
muft  profefs,  either  exprefly  or  implicitly,  that  Jefus 
fatisfied  for  our   Sins,  and   other   eflential   Dodrines 
of  the  Gofpel;  becaufe  a  Belief  of  thefe  Things  alfo 
are  eflTcntial  to  Chriftianity.     But  there  are  other  Things 
as  eflfential  to  Religion,  as  an  orthodox  Belief;  which 
it  is  therefore  as  neceflary  that  we  fhould  profefs,  in 
order  to  our  being  truly  laid  to  profefs  Chriftianity. 
Thus  it  is  eflential  to  Chriftianity,  that  we   repent  of 
our  Sins,  that  we  be  convinced  of  our  own  Sinfulnefs, 
and  that  we  are  fenflble  we  have  juftly  expofed  ourfelves 
to  God's  Wrath,  and  that  our  Hearts  do  renounce  all 
Sin,  and  that  we  do  with  our  whole  Hearts  embrace 
Chrift  as  our  only  Saviour,  and  that  we  love  him  above 
all,  and  are  willing  for  his  Sake  to  forfake  all,  and  that 
we  dO'  give  up  ourfelves  to  be  entirely  and  forever  his, 
fe'c.     Such  Thino;s  as  thefe  do  as  much  belono;  to  the 
Eflfence  of  Chriftianity,    as  the   Belief  of  any  of  the 
Dodtrines  of  the  Gofpel :  h  nd  therefore  the  Profefliork 
of  them  does  as  much  belons;  to  a  chriftian  Profeflion. 
Not  that  in  order  to  a  being  profefllng  Chriftians,  'tis 
neceflfary  that  there  fhould  be  an  explicit  Profeflion  of 
every  individual  Thing  that  belongs  to  chriftian  Grace 
or  Vertuc :  But  certainly,  there  muft  be   a  Profeflion, 
either  exprefs  or  implicit,  of  what  is  of  the  Eflence  of 
Religion.    And  as  to  thofe  Things  that  Chriftians  fhould 
exprefs  in  their  Profeflion,  we  ought  to  be  guided  by  the 
Precepts  of  God's  Word,  or  by  Scripture  Examples  of 
publick   ProfefiTions  of  Religion,    God's  People  have 
made  from  Time  to  Time.     Thus  they  ought  to  profefs 
their  Repentance  of  Sin:    As   of  old,  when  Perfons 
were  initiated  as  ProfeflTors,  they  came  confefllng  their 
Sins,  manifefting  their  Humiliation  for  Sin,  Matth.  iii. 
6,     And  the  Baptifm   they  were  baptifed  with,  was 

D  d  3;  called 


4X2  ^he  twelfth  Sign  Fart  III. 

czWtdiiheBaptifm  of  Repentance^  Mark  i.- 3.  Andjohny 
when  he  had  baptiled  them,  exhorted  them  to  bring, 
forth  Fruits  meet  for  Repentance^  Matth.  iii.  8.  i.  e^ 
agreeable  to  that  Repentance  which  they  had  profeffed  ^ 
encouraging  them,  that  if  they  did  fo,  they  fhould 
efcape  the  Wrath  to  come.,  and  be  gathered  as  Wheat 
into  God's  Garner,  Matih.  iii.  7,  8,  9,  10,  12.  Sa 
the  Apoftle  Peter  hys  to  the  Jews^  A6ls  ii.  38.  Repent^, 
and  he  baptifed:  Which  fliews  that  Repentance  is  a 
Quahfication  that  muft  be  vifiblc  in  order  to  Baptifm; 
and  therefore  ought  to  be  pubhckly  profeiTed.  So 
when  the  Jews  that  returned  from  Captivity,  entered 
publickly  into  Covenant,  it  was  with  ConfelTion,  or 
publick  PropfefTion  of  Repentance  of  their  Sins,  Nehem,. 
ix.  2.  This  ProfelTion  of  Repentance  fhould  include 
or  imply  a  Profeflion  of  Convidtion  that  God  would  be 
juft  in  our  Damnation:  See  Nehem.  ix.  '^^^  together 
with  Verfe  35,  and  the  Beginning  of  the  next  Chapter, 
They  fhould  profefs  their  Faith  in  Jefus  Chrift,  and 
that  they  embrace  Chrift,  and  rely  upon  him  as  their 
Saviour,  with  their  whole  Hearts,  and  that  they  do 
joyfully  entertain  the  Gofpel  of  Chrift.  Thus  Philips 
in  order  to  bapdfing  the  Eunuch,  required  th^t  he  fhould 
profefs  that  he  believed  with  all  his  Heart:  And  they: 
that  v/ere  received  as  vifible  Chriftians,  at  that  great 
*  Outpouring  of  the  Spirit,  which  began  at  the  Day  of 
Fentecoft^  appear'd  gladly  to  receive  the  Gofpel-,  A6ls  ii.  4, 
^hen  they  that  gladly  received  the  Word^  were  baptifedj 
end  the  fame  Day  there  were  added  unto  them  about  three 
Thoufand  Souls.  They  fhould  profefs  that  they  rely 
>  only  on  Chrifl's  Righteoufnefs  and  Strength,  and  that 
tliey  are  devoted  to  him,  as  their  only  Lord  and  Saviour^. 
and  that  they  rejoice  in  him  as  their  only  Righteoufnefs 
and  Portion.  It  is  foretold  that  all  Nations  fhould  be 
brought  publickly  to  make  this  ProfefTion,  Ifai.  xlv.  22, 
to  the  End;  Look  to  me^  and  be  ye  favedy  all  the  End$ 
cf  the  Earth  \  for  1  amGod,  and  there  is  none  elft.  I  have 
JjwQrn  by  myfelf^  the  Ward  is  gom  QUt  of  my  Mouth  in 

Righteoufnefs^ 


P^R,5:^U|o  ef  gr/idous  Afe5lions.  413 

'Right eoufnefi^  ^nd  Jhall  nat  return^  that  unto  me  every 
Knee  Jhall  bow^  every  Tongue  jhall  /wear.     Surely  Jhall 
cv.e  Jay^  In  the  herd  have  I Righteoujnejs  and  Strength. 
Even  to  him  Jhall  Men  come :  And  all  that  are  incenfed 
€igainft  him  Jhall  he  ajhamed.     In  the  Lord  JJjall  all  ths 
,Seed  of  Ifrael  be  jujlijied^  and  Jhall  glory.     They  fhould 
prcffefs  to  gr/e  up  themfclves  .entirely  .to  rChrift,  and 
j  to  God  through  him-,  as  the  Children  of  Ifrael^  v/hea 
i  they  publickly  recognized  their   Covenant  with  God; 
peut.  xxvi.  1 7.  'Thou  haji  avouched  the  Lord  this  Day  ta 
ie  thy  God^  and  to   walk  in  his  Ways^  and  to  keep  his. 
.Statutes^  and  his  Commandments^  and  his  Judgments^  ani 
to  hearken  unto  his   Voice.     They  ought   to  profefs  a 
"yVilhngnefs  of  Heart,  to  embrace  Religion  with  all  its 
Difficulties,  and  ,to  walk  in  a  Way  of  Obedience  to 
Qod  univerfally  and  perfeveringly;  Exod.xix.  8.  and 
xxiv.  3, — 7,    Deut.  xxvi.  16,  17,  18.    2Kingsxxiii.  3* 
J^ehem.  X.  28,  29.     Pfal.  cxix.  57,   106.     They  ought 
to  profefs  that  all  their  Hearts  and  Souls  are  in  thefe 
Engagements  to  be  the  Lord's,'  .aad^  for  ,ever  to  ferve 
Jhim-,  2  Chron.  xv.  12,  13.,  14.     God's  People's  fwearing 
to  God,  and  fwearing.^  his  Name,  or  to  his  Name,   as 
it  might  be   render'd  (by  which  fccms  to  be  fignified 
their  folemnly  giving  upthemfelves  to  him.  in  Covenant, 
and  vowing  to  receive  him  as  their  God,  and  to  be  entirely 
■  his,  to  obey  and  ferve  him)  is  fpoken  of  as  a  Duty  to  be 
performed  by  all  God's  vifible  IJrael-.,  Deut.  vi.  13,  and 
X.  20.   Pfal.  Ixiii.  11.    Ifai.  xix.  18.    Chap.  xlv.  23,  24a' 
compared  with  Rom.  xiv.  11,  and  Phil.  ii.  10,  11.  Ifai. 
-xlviii.  I,  2,  and  Ixv.  15,  16.    Jer.  iv.  2,  and  v.  7,  and 
Xii.  1 6.  Hof  iv.  1 5,  and  x.  4.     Therefore,  in  order  to 
Perfons  being  entitled  to  full  Efleem  and  Charity,  with 
■their  Neighbours,  as  being  fincere  ProfefTors  of  Chrifli- 
.anity;  by  thofe  forementioned  Rules  of  Chriil  and  his 
Apoftles,  there  muft  be  a  vifibly  holy  Life,  with  a 
ProfefTion,  either  ^prefiing,  or  plainly  implying  fuch 
Things  as  thofe,  which  have  been  now  mention'd.     We 
^re  to  knpw  them  by  their  Fruits  \  that  is,  we  are  by  their 

Frjuits 


'414  27j^  iwelftb  Sign  Part  III. 

Fruits   to  know  whether  they  be  what  they  profefs  to 
be-,  not  that  we  are  to  know  by  their  Fruits,  that  they 
hav'c  ioaiething  in  thcm^  which  they  don't  fo  much  as 
.pretend  to. 

And  moreover, 

2.  That  Profeflion  of  thefe  Things,  which  is  properly 
called  a  chriilian  Profeflion,  and  which  muft  be  joined 
with  chriilian  Pra6lice,  in  order  to  Perfon's  being  entitled 
to  the  Benefit  of  thofe  Rules,  muft  be  made  (as  to  what 
fippears)underllandingly:  that  is,  they  muft  be  Peifons 
that  appear  to  have  been  fo  far  inftruded  in  the  Princi- 
ples of  Religion,  as  to  be  in  an  ordinary  Capacity  to 
iinderftand  the  proper  Import  of  what  is  exprefs'd  in 
their  Profeflion.  For  Sounds  are  no  Significations  or 
Declarations  of  any  Thing,  any  further  than  Men 
Iinderftand  the  Meaning  of  their  own  Sounds. 

But  in  order  to  Perfons  making  a  proper  Profeflioii 
of  Chr.ftianity,  fuch  as  the  Scripture  ,dire6ls  to,  and 
fuch  as  the  Followers  of  Chrift  fliould  require,  in  order 
to  the  Acceptance  of  the  ProfeflTors  with  full  Charity, 
as  of  th.^ir  Society,  -tis  not  neceflTary  they  fliould  give 
an  Account  of  the  particular  Steps  and  Method,  by 
which  the  Holy  Spirit,  fenflbly  to  them,  wrought  and 
brought  about  thofe  great  eflfential  Things  of  Chriftia- 
nity  in  their  Hearts.  There  is  no  Footftep  in  the  Scrip- 
ture of  any  fuch  Way  of  the  Apoftles,  or  primitive 
Minifters  andChriftians  requiring  any  fych  Relation,  in 
order  to  their  receiving  and  treating  others,  as  their 
chriftian  Brethren,  to  all  Intents  and  Purpofes,  or  of 
their  firft  examining  them,  concerning  the  particular 
Method  and  Order  of  their  Experiences.  They  required 
of  them  a  Profeflion  of  the  Things  wrought;  but  no 
Account  of-  the  Manner  of  Working  was  required  of 
them.  Nor  is  there  the  leaft  Shadow  in  the  Scripture 
of  any  fuch  Cuftom  in  the  Church  of  God,  fxomJdam 
to  the  Death  of  the  Apoftle  John. 

I  am 


Part  III.  of  gracious  Jfidlions.  415 

I  am  far  from  faying,  that  it  is  not  requifite  that  Per- 
■fons  fhould  give  any  Sort  of  Account  of  their  Experi- 
ences to  their  Brethren.     For  Perlbns  to   profefs  thofe 
Things  wherein  the  Elfence  of  Chriftlanity  lies,  is  the 
fame  Thing   as  to   profefs   that  they  experiettce  thofc 
1 1  hings.     Thus  fcr  Perfons  folemnly  to  profefs,  That> 
•in  a  Senfe  and  full  Convidion  of  their  own  utter  Sinful- 
.nefs,  Mifery,  and  Impotence,  and  tctaJly  undone  State 
jasin  themfelves,  and  their  juil  Defert  of  God's  utter 
Hcjcdion  and  eternal  Wrath,  without  Mercy,  and  the 
:titter  Infufficiency.  of -their  own  Righteoufnefs,  or  any 
Thing  in  them,  to  fatisfy  divine  J uitice,'t>r  recommend 
^em  to  God's  Favour,  they  do  only  and  et>tireiy  depend 
■on   the  Lord  Jefus  Chrfftj  and  his  Sa^sfadion    and 
Highteoufnefs-,  that  they  do  with  all  their  Hearts  believe 
the  Truth  of  the  Gofpcl  of  Chriil ;  and  that  ia  a  full 
Convidicn.and  Senfe  of  his  Sufficiency  and  perfect  Ex- 
cellency as  a  Saviour,  as  exhibited  in  the  Gofpei,  they 
do  wi.  h  their  whole  Souls  cleave  to  him,  and  acquirfce  in 
,him,  as  the  Refuge  and  Red  of  their  Souls,  and  Foim- 
ftain  of  then-  Comfort ;  that  they  repent  of  their  SinSj 
and  utterly  renourjce  all  Sin,  and  give  up  themfclves 
wholly  to  Chnft,  willingly  fubjedling  themfclves  to  him 
as  their  King;  that  they  give  him  their  Hearts  and  their 
-whole  Man*,  and  are  willing  and  refolved  to  have  God 
for  their  whole  and  everlafting  Portion  •,  and  in  a  De- 
^pendance  on  his  Promifes  of  a  future  eternal  Enjoyment 
of  him  in  Heaven,  to  renounce  all  the  Enjoyments  of 
this  vain  'World,  felling  all  for  this  great  Treafure  and 
future  Inheritance,  and  to  comply  wirh  every  Command 
of  God,  even   the  moll  difficult  and  felf-denying,  and 
.devote  their  whole  Lives  to  God's  Service  -,  and  that  in 
Forgivenefs  of  thofe  that  have  injured  them,  and  a  ge- 
neral Benevolence  to  Mankind,  their  Hearts  are  united 
to  the  People  of  Jefus  Chriil  as  their  People,  to  cleave 
to  them  and  love  them  as  their  Brethren,  and  worfliip 
and  ferve  God,  and  follow  Chrift  in  Union  and  Fellow- 
iftiijp  with  them,  being  willing  and  refolved  to  perforra 

.all 


'41 6  7he  twelfth  Sign  Part  III, 

all  d:ofe  Duties  that  belong  to  them,  as  Members  of  the 
faiiie  Family  of  God,  and  myfllcal  Body  of  Chrift;  I 
fay,  for  Perfons  folemnly  to  profefs  fuch  Things  as 
thfvf?,  as  in  the  Prelence  of  God,  is  the  fame  Thing,  as 
to  p'ofefs  that  they  are  conibious  to,  or  do  ex;perience 
Xuch  Things  in  their  Hearts. 

Nor  is  it  what  I  fuppofe,  that  Perfons  giving  an  Ac- 
count of  their. Experience  of  particular  Exercifcs  of 
Grace,  with  th^  Times  and  Circumftances,  gives  no 
'Advantage  to>  others  in  forming  a  Judgment  of  their 
State ;  or  that  Perfons  may  not  fitly  be  enquired  of  con- 
cerning thefe  in  fome  Cafes,  efpecially  Cafes  of  great 
Importance,  v/here  all  polTible  Satisfaftion  concerning 
Perfons  Piety  is  efpecially  to  be  deiired  and  fought  after, 
as  in  the  Cafe  of  Ordination  or  Approbation  of  a  Mini-^ 
fler.  It  may  give  Advantage  in  forming  a  Judgment, 
in  feveral  Refpedls;  and  among  others,  in  this.  That 
hereby  we  may  be  better  fatisfied  that  the  ProfefTor 
fpeaks  honcftly  and  underftandingly,  in  what  he  'pro- 
feffes ;  and  that  he  don't  make  the  Profeffion  in  meer 
Formality.  In  order  to  a  Profeffion  of  Chriftianity 
being  accepted  to  any  Purpofe,  there  ought  to  be  good 
Keafon,  from  the  Circumflances  of  the  Profeffion,  to 
think  that  the  ProfefTor  don't  make  fuch  a  ProfefTion 
out  of  a  meer  cuflomary  Compliance  with  a  prefcribed 
Form,  ufing  Words  without  any  diflind  Meaning,  or 
in  a  very  lax  and  ambiguous  Manner,  as  Confeflions  of 
Faith  are  often  fubfcribed  ^  but  that  the  ProfefTor  under- 
ftandingly and  honeftly  fignifies  what  he  is  confcious  of 
in  his  own  Heart  -,  otherwife  his  Profeflion  can  be  of  no 
Significance,  and  no  more  to  be  regarded  than  the  Sound 
of  Things  without  Life,  But  indeed  (whatever  Advan- 
tage an  Account  of  particular  Exercifes  may  give  in 
judging  of  this)  it  mull  be  own'd,  that  the  ProfefTor 
having  been  previoufly  thoroughly  infbruded  by  his 
Teachers,  and  giving  good  Proof  of  his  fuflicient  Know* 
lege,  together  with  a  Pradtice  agreeable  to  his  ProfefTion, 
is  the  beft  Evidence  of  this. 

Nor 


Part  III.  of  graclom  AJfeBlom.  417 

Nor  do  I  fuppofe,  but  that,  if  a  Perfon  that  is  en- 
I  quired  of  about  particular  PafTages,  Times  and  Circum- 
llances  of  his  chriflian  Experience,  among  other 
Things,  feems  to  be  able  ta  give  a  diilindt  Account  of 
the  Manner  of  his  firft  Converfion,  in  fuch  a  Method 
as  has  been  frequently  obfervable  in  true  Converfion,  fo 
I  that  Things  feem  fenfibly  and  difl:in6lly  to  follow  one 
another,  in  the  Order  of  Time,  according  to  the  Order 
of  Nature;  it  is  an  illuftrating  CircumlLance,  that  amono- 
other  Things,  adds  Luflre  to  the  Evidence  he  gives  his 
Brethren  of  the  Truth  of  his  Experiences. 

But  the  Thing  that  I  fpeak  of  as  unfcriptural,  is  the 
infifling  on  a  particular  Account  of  the  diilinft  Method 
and  Steps,  wherein  the  Spirit  of  God  did  fenfibly  pro- 
ceed, in  firft  bringing  the  Soul  into  a  State  of  Salvation,  ■ 
as  a  Thing  rcquifite  in  order  to  receiving  a  Profelfor  into 
full  Charity  as  a  real  Chriflian;  or  fo,  as  for  the  Want 
of  fuch  Relation,  to  difregard  other  Things  in  the  Evi- 
dence Ferfons  give  to  their  Neighbours  of  their  Chridi* 
ijnity,  that  are  vaflly  more  important  and  elTential. 

Secondly^  That  we  may  rightly  underfland  how  chri- 
flian Pradice  is  the  greatefl  Evidence  that  others  can 
have  of  the  Sincerity  of  a  profefTing  Chriflian,  'tis  need- 
ful that  what  was  faid  before,  fhewing  what  chriflian 
Pradlice  is,  fliould  be  borne  in  Mind  ;  and  that  it  fliould 
be  confider'd  how  far  this  may  be  vifible  to  others. 
Mcerly  that  a  ProfefTor  of  Chriflianity  is  what  is  com- 
monly called  an  honefl  Man,  and  a  moral  Man,  (/.  e, 
yjt  have  no  fpecial  TranfgrefTion  or  Iniquity  to  charge 
him  with,  that  might  bring  a  Blot  on  his  Character)  is 
no  great  Evidence  of  the  Sincerity  of  his  ProfefTion. 
This  is  not  making  his  Light  Jloine  before  Men.  This  is 
not  that  Workayid  Labour  of  Love  Jhewed  towards  Chrift's 
Name^  which  gave  the  Apollle  fuch  Perfwafion  of  the 
Sincerity  of  the  profefTmg  Hebrews^  Heb.  vi.  9,  10.  It 
may  be  fo,  that  we  may  fee  nothing  in  a  Man,  but  that 
ki  may  be  a  good  Man,  there  may  appear  nothing  in  his 

Life 


41 8  The  twelfth  Sign  Part  III, 

l.ife  and  Converfation  inconfiflent  with  hh  beinnr  godly, 
and  yet  neither  may  there  be  any  great  pofitive  Evidence 
that  he  is  fo.  But  there  may  be  great  pofitive  Appear- 
ances of  Holinefs  in  Men's  vifible  Beliaviour :  Their 
Life  may  appear  to  be  a  Life  of  the  Service  of  God : 
They  may  appear  to  follow  the  Example  of  Jefus  Chrifl, 
and  come  up  in  a  great  Meafure  to  thofe  excellent  Rules 
in  the  5th,  6.th,  and  7th  Chapters  of  Matthew^  and 
S2th  of  Rcjnajis,  and  many  other  Parts  of  the  New- 
Teflament :  There  may  be  a  great  Appearance  of  their 
being  univerfal  in  their  Obeditnce  to  Chrift's  Commands 
and  the  Rules  of  the  Gofpel.  They  may  appear  to  be 
imiverfal  in  the  Performance. of  the  Duties  of  the  firft 
Table,  manifelling  the  Fear  and  Love  of  God;  and 
alfo  univerfal  in  fulfilling  Rules  of  Love  to  Men,  Love 
to  Saints,  and  Love  to  Enemies-,  .Rules  of  Meeknefs 
and  Forgivenefs,  Rules  of  Mercy  and  Charity,  ,  an(;i 
looking  not  only  at  our  own  Things,  but  alfo  at  the 
Things  of  others-,  Rules  of  doing  Good  tp  Men's  Souls 
and  Bodies,  to  particular  Perfons  and  to  the  Public  •, 
Rules  of  Temperance  and  iVortification,  and  of  an 
liumble  Converfation;  Rules  of  bridling  the  Tongue^ 
and  improving  it  to  glorify  God  and  blels  Mtn,  ih^wing 
that  in  their  Tongues  is  the  Law  of  Kindnefs,  They 
may  appear  to  walk  as  Chriftians  in  all  Places,  and  at 
all  Scaibns,  in  the^^Houfe  of  God,  and  in  their  Families, 
and  among  then*  Neighbours,  on  Sabbath-Days,  and 
every  Day,  in  Bufmefs  and  in  Conversation,  towards 
Friends  and  Enemies,  towards  Superiors,  Inferiors,  and 
Equals.  Perfons  in.  their  vifible  Walk  may  appear  to 
be  very  carneilly  engaged  in  the  Service  of  God  and 
Mankind,  much  to  labour  and  lay  out  themfelves  in 
this  Work  of  a  Chriftian,  and  to  be  very  conflant  and 
lledfafl  in  it,  under  all  Circumfbances  and  Temptations. 
There  may  be  great  Manifeftations  of  a  Spirit  to  deny 
themfelves,  and  fuffer  for  God  and  Chrifl,  and  the  In- 
tereft  of  Religion,  and  the  Benefit  of  their  Brethren. 
Inhere  may  be  great  Appearances  in  a  Man's  Walk,  of 

a  Dit 


IPart  III.  of  gracious  JffeBionu  419 

ia  Difpofition  to  forfake  any  T-hing,  rather  than  to  for- 
jfake  Chriil,  and  to  make  every  Thing  give  Place  to  his 
Honour.  There  may  be  great  Manifeftations  in  a  Man's 
pBehayiour  of  fuch  Rehgion  as  this  being  his  Element, 
land  of  his  placing  the  Delight  and  Happinefs  of  his  Life 
in  it:  And  his  Converfation  may  be  fuch,  that  he  may 
icarry  with  him  a  fweet  Odour  of  chriflian  Graces  and 
Iheavenly  Difpofitions,  wherever  he  goes.  And  when  it 
|is  thus  in  the  ProfeiTbrs  of  Chriilianity,  here  is  an  Evi- 
idence  to  others  of  their  Sincerity  in  their  Profeffion,  to 
which  all  other  iManifellations  are  not  worthy  to  be 
compared. 

There  is  doubtlefs  a  great  Variety  in  the  Degrees  of 
Evidence  that  Profeffors  do  exhibit  of  their  Sincerity^ 
in  their  Life  and  Pradlice^  as  there  is  a  Variety  in  the 
Fairnefs  and  Clearnefs  of  Accounts  Perfons  give  of  the 
Manner  and  Method  of  their  Experiences :  But  un- 
doubtedly fuch  a  Manifeflation  as  has  been  defcribed, 
of  a  chriflian  Spirit  in  Pradice,  is  vaflly  beyond  the 
fairefl  and  brightefl  Story  of  particular  Steps  and  Paf- 
fages  of  Experiences,  that  ever  was  told.  And  in  gene- 
ral a  Manifeflation  of  the  Sincerity  of  a  chriflian  Pro- 
feffion in  Praftice,  is  far  better  than  a  Relation  of  Ex- 
periences, 

But  yet,  , 

thirdly ^  It  muft  be  noted,  agreeable  to  what  was  for- 
merly obferved.  That  no  external  Manifeflations  and 
outward  Appearances  whatfocver,  that  are  vifible  to  the 
World,  are  infallible  Evidences  of  Grace.  Thefe  Ma- 
nifeflations that  have  been  mentioned,  are  the  beft  that^ 
Mankind  can  have-,  and  they  are  fuch  as  do  oblige  Chri- 
llians  entirely  to  embrace  ProfefTors  as  Saints,  and  love 
'em  and  rejoice  in  'em  as  the  Children  of  God,  and  are 
fufficient  to  give  them  as  great  Satisfadlion  concerning 
them,  as  ever  is  needful  to  guide  them  in  their  Conduct, 
or  for  any  Intent  and  Ic^urpofe  that  needs  to  be  anfwcred 
in  this  World.     B  vk  nothing  that  appears  t©  them'  in 

their 


420  ^ie  twelfth  Sign  Part  HI, 

their  Neighbour,  can  be  fnfficient  to  beget  an  abfolutc    i 
Certainty  concerning  the  Sate  of  his  Soul:  For  they  fee   \ 
not  his  Heart,  nor  can  they  fee  all  his  external  Beha-    e 
viour;  for  much  of  it  is  in  fecret,  and  hid  from  the  Eye   \ 
of  the  World :  And  'tis  impofTible  certainly  to  deter-    1 
jnine,  how  far  a  Man  may  go  in  many  external  Appea-.'jl 
ranees  and  Imitations  of  Grace,  from  other  Principles»    ] 
Tho'  undoubtedly,  if  others  could  fee  fo  much  of  what 
belongs  to  Men's  Pra6tice,  as  their  own  Confciences  may 
fee  of  it,  it  might  be  an  infallible  Evidence  of  their 
State,  as  will  appear  from  what  follows, 

i 

Having  thus  confidered  chriftian  PradicK^  as  the  hejt 
Evidence  oitXiQ  SmQ^ntY  oH^xoici^ovs  to  others ^  I  now/' 
proceed^ 

2.  To  obferve  that  the  Scripture  alfo  fpeaks  of  chri- 
ftian  Pradtice,  as  a  diftinguifhing  and  fure  Evidence  of 
Crrace  to  Perfons  own  Confciences.  This  is  very  plain  in 
I  John  ii.  3.  Hereby  we  do  know  that  we  know  him^  if 
•we  keep  his  Commandments,  And  the  Teftimony  of  our 
Confciences,  with  Refpedt  to  our  good  Deeds,  is  fpoken 
(of  as  that  which  may  give  us  AiTurance  of  oyr  own 
Godhnefs;  i  John  iii.  18,  19.  My  little  Children  let  us 
mot  hve  the  Worlds  neither  in  ^ongue^  nor  in  Deed  in  the 
Original  it  is  Eprs  in  Work)  and  in '^ ruth.  And  hereby 
we  know  that  we  ere  of  the  Truths  and  fhafl  affure  our 
Hearts  before  him.  And  the  Apoftle  Paul^  in  Hcb.  vi. 
ipeaks  pf  the  Worky  and  Labour  of  Love ^  of  the  chriftian 
Hebrews^  as  that  which  both  gave  him  a  Perfwafion, 
that  they  had  fomething  above  the  higheft  common  Il- 
luminations, and  alfo  as  that  Evidence  which  tended  to 
give  them  the  higheft  AfTurance  of  Hope  concerning 
themfelves  •,  Ver.  9/&C.  But  Beloved^  we  are  perfwaded 
better  Things  ofyou^  and  Things  that  accompany  Salvation^ 
tho"  we  thus  fpeak.  For  God  is  not  unrighteous^  to  forget 
your  Worky  and  Labour  of  Love ^  which  ye  have  fhewed 
^fi  wards  his  Name-,  in  that  ye  have  minijiered  tg  his  Saints^ 


*ART  III.  of  gracious  jiffeclions.  42 1 

md  do  minijler.    And  we  defite  that  every  one  of  you  da 

^joew  the  fame  Diligence^   to  the  full  AJJurance   of  Hope-y 

unto  the  End.     So  the  Apollle  clireds  the  Galatians  to 

pxamine  their  Behaviour   or  Pra£lice,    that  they  mighc 

jiave  Rejoicing  in  themfelves  in  their  own  happy  State  ; 

pal.  vi.  4.  Let  every  Man  prove  his  own  Work\  fofhaU 

he  have  Rejoicing  inhimfelf^  and  not  in  another.    And  the 

Pfalmift  fays,  Pfal.  cxix.  6.   Then  Jhall  I  not  he  afhamed^ 

johen  I  have  Refpe^f  to  all  thy  Commandments,  i.  e.  Then 

hall  I  be  bold  and  afliired,  and  fledfaft  in  my  Hope^ 

find  in  that  of  our  Saviour,  Matth.  vii.  19,  20.  Every 

Tree  that  hringeth  not  forth  good  Fruity  is  hewn  downy 

md  cajl  into  the  Fire :  Wherefore^  by  their  Fruits  ye  fhaU 

now  them.     Tho'  Chriil  gives  this  firflly,  as  a  Rule  by 

vhich  we  Ihould  judge  of  others,  yet  in  the  Words 

hat  next   follow,  he  plainly  fhews,  that  he  intends  it 

ifo  as  a  Rule  by  which  we  Ihould  judge  ourfelves  •,  Not 

wery  one  that  faith  unto  me  Lordy  Lord^  Jhall  enter  intO' 

he  Kingdom  of  Heaven^  but  he  that  doth  the  Will  of 

ny  Father  which  is  in  Heaven.     Many  will  fay  unto  me  in 

bat  Day^  Lordy  Lord^  i^c. — and  then  I  will  prof efs  unto 

hem^  I  never  knew  you  \  depart  from  me  yy.  that  worjc 

NiQuiTY.     Therefore  whofoever  heareth  thefe  Sayings  of 

nine  J  and  doth  them^  I  will  liken  them  to  a  wife  Man^ 

vhich  built  his  Houfe  upon  a  Rock. — Ajid  every  one  that 

uareth  thefe  Sayings  of  mine .^  andDOT'n  them  not,  Jhal^ 

le  likened  unto  a  foolifh  Man^  which  built  his  Houfe  upon 

he  Sand.    I  Ihall  have  Occafion  to  mention  other  Texts 

hat  iLew  the  fame  Thing,  hereafter. 

But  for  the  greater  Clearnefs  in  this  Matter,  I  would 
^/;;y?.  Shew  how  chriflian  Pradice,  doing  good  Works,^ 
)r  keeping  Chrifl's  Commandments,  is  to  be  taken, 

hen  the  Scripture  reprefents  it  as  a  fure  Sign  to  our 
)wn  Confciences,  that  we  are  real  Chriftians.  And 
Secondly ^  will  prove  that  this  is  the  Chief  of.  all 
evidences  that  Men  can  have  of  their  own  fmcere 

odlinefs. 

JF/>A 


422  ne  twelfth  Sign  Part  III: 

Firfi^  I  would  fliew  how  chriflian  Practice,  or  keep*,; 
ing  Chrift's  Commandments,  is  to  be  taken,  when  thej 
Scripture  reprefents  it  as  a  fure  Evidence  to  our  own 
Confciences,  that  we  are  fincere  Chriftians.  ; 

And  here  I  would  obferve,  that  we  can't  reafonably^f 
fuppofe,  that  when  the  Scripture  in  this  Cafe  Ipeaks  of! 
good  Works,  good  Fruit,  and  keeping  Chrift's  Com- 
mandments-, that  it  has  Refpe6t  merely  to  what  is  ex- 
ternal, or  the  Motion  and  Adion  of  the  Body,  without 
including  any  thing  elfe,   having  no   Refpedl  to  any 
Aim  or  Intention, of  the  Agent,  or  any  Ad:  of  his  Un- 
derftanding  or  Will.    For  confider   Men's  A6lions  fo,4 
and  they  are  no  more  good  Works  or  Acls  of  Obedi-. 
ence,  than  the  regular  Motions  of  a  Clock;  nor  are 
they  confidered  as  the  A6tions  of  the  Men  or  any  hu^ ; 
man  Adtions  at  all.     The  Adions  of  the  Body,  taken  i 
thus,  arc  neither  Ads  of  Obedience,  nor  Difobedience;! 
any  more  than  the  Motions  of  the  Body  in  aConvulfion, 
But  the  Obedience  and  Fruit  that  is  Ipoken  of,  is  the  • 
Obedience  and  Fruit  of  the  Man ;  and  therefore  not  only , 
the  Ads  of  the  Body,  but  the  Obedience  of  the  Soul,, 
confifting  in  the  Ads  and  Fradice  of  the  Soul.     Nofi^ 
that  I  fuppofe  that  when  the  Scripture  fpeaks,  in  this 
Cafe,  of  gracious  Works  and  Fruit  and  Pradice,  that  in 
thefe  ExprefTions  is  included  all  inward  Piety  and  Holi- 
nefs  of  Fleart,  both  Principle  and  Exercife,  both  Spirit 
and  Pradice :    Becaufe  then,  in   thefe  Things   being] 
given  as  Signs  of  a  gracious  Principle  in  the  Heart,  the} 
fame  Thing  would  be  given  as  a  Sio;n  of  itfelf,  and  there- 
would  be  no  Diftindion  between  Root  and  Fruit.     But 
only  the  gracious  Exercife,  and  holy  Ad  of  the  Soul  is 
meant,  and  given  as  the  Sign  of  the  holy  Principle,  and 
good  Eftate.     Neither  is  every  Kind  of  inward  Exercifc:|tl 
of  Grace  meant-,  but  the  pradical  Exercife,  that  Exer- 
cife  of  the  Soul,  and  Exertion   of  inward  Holinefs^ 
"which  there  is    an  obediential  Ad ;  or  that  Exertion  of 
the  Mind,  and  Ad  of  Grace,  which  iffues  and  terminates  |' 
in  what  they  call  the  imperate  Ads  of  the  Will ;  in  |  S 

which   .  i 


;Part  IIL  of  gracious  AfeEllom'.  425. 

which  fomething  is  dircdled  and  commanded  by  the  Soul 
to  be  done,  and  brought  to  pafs  in  Pradlice. 

Here  for  a  clearer  Underftanding,  I  would  obfervc^ 
that  there  are  two  Kinds  of  Exercifes  and  Grace,  i.. 
i There  are  thofe  that  fome  call  immanent  Acts:  That  is^ 
thofe  Exercifes  of  Grace  that  remain  within  the  Soul,, 
that  begin  and  are  terminated  there,  without  any  imme- 
diate Relation  to  any  Thing  to  be  done  outwardly,  or 
to  be  brought  to  pafs  in  Pradliice.  Such  are  the  Exercifes 
of  Grace,  which  the  Saints  often  have  in  Contemplation  t 
When  the  Exercife  that  is  in  the  Heart,  don't  diredlly 
proceed  /^,  or  terminate  in  any  Thing  beyond  the 
Thoughts  of  the  Mind;  however  they  may  tend  to^ 
Practice  (as  all  Exercifes  of  Grace  do)  more  remotely, 
2.  There  is  another  Kind  of  Ads  of  Grace,  that  are 
more  ftridly  called  pra^lical^  or  efiedive  Exercifes  ^, 
feecaufe  they  immediately  refped  fomething  to  be  done. 
They  are  the  Exertions  of  Grace  in  the  commanding 
A6ls  of  the  Will,  direfting  the  outward  Adions.  As 
when  a  Saint  gives  a  Cup  of  cold  Water  to  a  Difciple^ 
m  and  from  the  Exercife  of  the  Grace  of  Charity  •,  or 
voluntarily  endures  Perfecution,  in  the  Way  of  his 
Duty,  immediately  from  the  Exercife  of  a  Hiprcme 
Love  to  Chrift.  Here  is  the  Exertion  of  Grace  pro- 
ducing it's  Effed  in  outward  Adtions.  Thefe  Exercifes 
of  Grace  are  pradlical  and  productive  of  good  Works, 
not  only  in  this  Senfe,  that  they  are  of  aprodu^ivs  Na- 
ture^ (for  fo  arc  all  Exercifes  of  true  Grace)  but  they  arc 
the  producing  A6ts.  This  is  properly  the  Exercife  of 
Grace  in  the  A6t  of  the  Will;  and  this  is  properly  the 
Fradlice  of  the  Soul.  And  the  Soul  is  the  immediate 
Ador  of  no  other  Practice  than  this :  The  Motions  of 
the  Body  follow  from  the  Laws  of  Union  between  the 
Soul  and  Bcdy,  which  God,  and  not  the  Soul  has 
fixed,  and  doe^  maintain.  The  A6t  of  the  Soul,  and 
the  Exercife  of  Grace,  that  is  exerted  in  the  Performance 
of  a  good  Work,  is  the  good  Work  itfelf,  as  far  as  the 
Soul  is  concerned  in  it,  or  fo  far  as  it  is  the  Soul's  good 

Work, 


424  71&^  twelfth  Sign  ^  Part  III. 

Work.     The  Determinations  of  the  Will,  are  indeed 
our  very  Adiions,  fo  far  as  they  are  properly  ours,  aa 
Dr.  Doddridge  oblerves.f     In  this  Pradice  of  the  Soul,, 
is  included  the  Aim  and  Intention  of  the  Soul  which  is 
the  Agent.     For  not  only  fhould  we  not  look  on  the 
Motions  of  a  Statue,  doing  Juftice  or  diftributing  Alms  - 
by  Clock-work,  as  any  Ad:s  of  Obedience  to  Chi  id  in 
that  Statue ;  but  neither  would  any  Body  call  the  volun- 
tary Adions  of  a  Man,  externally  and  materially  agree- 
able to  a  Command  of  Chrift,  by  the  Name  of  Obedi- 
ence to  Chrifl,  if  he  had  never  heard  of  Chrift,  or  any 
of  his  Commands,  or  had  no  Thought  of  his  Commands  ' 
'in  what  he  did. — If  the  A6ls  of  Obedience  and  good 
Fruits  fpoken  of,  be  looked  upon,  not  as  meer  Motions 
of  the  Body,  but  as  Ads  of  the  Soul;  the  wLole  Exer-' 
cife  of  the  Spirit  of  the  Mind,  in  the  Adion,  muft  be 
taken  in,  with  the  End  aded  for,  and  the  Refped  the 
Soul  then  has  to  God,  &c;  otherwife  they  are  no  Ads 
of  Denial  of  ourfelves,  or  Obedience  to  God,  or  Ser- 
vice done  to  him,  but  fomcthing  elfe.     Such  effedive 
Exercifes  of  Grace  as  thefe  that  I  have  now  defcribed, 
many  of  the  Martyrs  have  experienc'd  in  a  high  Degree,  H 
And  all  true  Saints  live  a  Life  of  fuch  Ads  of  Grace  as 
thefe ;  as  they  all  live  a  Life  of  gracious  Works,  of 
which  thefe  operative  Exertions  of  Grace  are  the  Life 
and  Soul.     And  this  is  the  Obedience  and  Fruit  that 
God  mainly  look?  at,  as  he  looks  at  the  Soul,  more  than 
the  Body;  as  much  as  the  Soul,  in  the  Conftitution  of  | 
the  human  Nature,  is  thefuperior  Part.    As  God  looks 
at  the  Obedience  and  Pradice  of  the  Man,  he  looks  at 
the    Pradice  of  the  Soul ;  for  the  Soul  is  the  Man  in 
God's  Sight;  For  the  Lordfeeth  not  as  Man  feet  h^  for  hg 
looketh  on  the  Heart, 

And  thus  it  is,  that  Obedience,  good  Works,  good  |(i 
Fruit,  are  to  be  taken,  when  given  in  Scripture  as  a  fure  ' 

Evidence 


t  Scripture  DoftxiftC  of  Salration*    Sermon  L  p.  u. 


\ 


|f*ART   IIL-  of  gracious  jlffe^icns.  42 jf 

Evidence  to  our  own  Confciences  of  a  true  Principle  of 
jGrace;  even  as  including  the  Obedience  and  Pra6lice 
bf  the  Soul,  as  preceeding  and  governing  the  Actions 
bf  the  Body.  When  Pradlice  is  given  in  Scripture  as 
jthe  main  Evidence  of  our  true  Chriftianity  to  others, 
then  is  meant  that  in  cur  Pra6tice  which  is  vifible  to 
them,  even  our  outward  A6lions :  But  v/hcn  Pra6lice  is 
ven  as  a  fure  Evidence  of  our  real  Chriftianity  to  our 
wn  Confciences,  then  is  meant  that  in  our  Pradlice 
hich  is  vifible  to  our  own  Confciences  •,  which  is  not 
bnly  the  Motion  of  our  Bodies,  but  the  Exertion  and 
Exercife  of  the  Soul,  which  dire6ls  and  commands  that 
VIotion  ;  which  is  more  dire(5lly  and  immediately  under 
:he  View  of  our  own  Confciences,  than  the  A(5l  of  the 
5ody.  And  that  this  is  the  Intent  of  the  Scripture,  not 
)nly  does  the  Nature  and  Reafon  of  the  Thing  Ihew, 
Dut  it  is  plain  by  the  Scripture  itfelf.  TKus  it  is  evident 
:hat  when  Chrift,  at  the  Conclufiori  of  his  SermiOn  oii 
;he  Mount,  fpeaks  of  doing  or  praftifmg  thofe  Sayings 
)f  his,  as  the  grand  Sign  of  ProfefTors  being  true  Dif- 
:iples,  without  which  he  likens  'cm  to  a  Man  that  built 
us  Iloufe  upon  the  Sand,  and  with  which,  to  a  Maa 
hat  built  his  Eloufe  upon  a  Rock;  He  has  a  Refpedl, 
lot  only  to  the  outward  Behaviour,  but  to  the  inward 
ixercife  of  the  Mind  in  that  Behaviour:  As  is  evident 
)y  obferving  wliat  thofe  preceeding  Sayings  of  his  are, 
hat  he  refers  to,  when  he  fpeaks  of  our  doing  or  prac- 
ifing  them  :  And  we  fliall  find  they  are  fuch  as  thefe  ^ 
Vejfed  are  the  poor  in  Spirit^  Blejfed  are  they  that  mciirn^ 
\le£ed  are  the  Meek^  BteJJed  are  they  that  do  hunger  and 
hirfi  after  Right eoufnefs^  Blejfed  are  the  Merciful^  Bleffed 
re  the  Fure  in  Hearty  Whofoever  is  angry  with  his  Bro- 
ker without  a  Caiife^  ^c,  Whofoever  looketh  on  a  Woman 
0  lufi  after  her^  ^c.  Love  your  Enemies^  "Take  no  Thought 
or  your  Life^  and  others  of  the  like  Nature,  which 
mply  inward  Exercifes:  And  when  Chrift  fays,  John 
:iv.  2 1 .  He  that  hath  my  Cornraandrnents  and  keepeth  them^ 
e  it  is  that  kveth  me\  He  has  evidently  a  fpccial  Ke- 

E  €  {^^€t 


426  7he  twelfth  Sign  Part  II/: 

fpcdl  to  tnat  Command  feveral  Times  repeated  in  the 
f^rnr  Difcourfe  (which   he  calls,  by  Way  of  Eminence, 
His  Commandment)  that  they  Jhould  love  one  another^  as  he 
had  loved  them:  (See  Chap,  xiii,  34,  '^c,^  and  Chap.  xv. 
10,  12,   13,   14.)     But  this  Command  refpe6ls  chiefly 
an  Exercife  of  the  Mind   or  Heart,  tho'  exerted  in^ 
Pra6lice.     So  when  the  Apoftie  John  fays,   i  John  ii.  3.. 
Hereby  we  do  know  that   we   know   him^  if  we  keep  his 
Commandments-^  He  has  plainly  a  principal  Refpett  to 
the  fame  Commar\d,  as  appears  by  what  follows,  Ver.  7, 
S,  9,  10,  II,  and  2d  Epift.  Ver.  5,  6.     And  when  we- 
are  told  in  Scripture,  that  Men  fh all  at  the  lad  Day  be* 
judged  according  to  their  Works^  and  all  pall  receive  ac^ 
cording  to  the  Things  dene  in  the  Body,  it  is  not  to  be  un- 
derftood  only  of  outward  A  6ls ;  for  if  fo,  why  i .  God' 
fo  often  fpoken  of  as  fearching  the  Hearts  and  trying 
the  Reins,  Thai  he  may  render  to  evtry  one  according  to- 
his  Works F  as  Rev.  ii.  23.  y^nd  all  the  Churches  Jhall 
know  that  I  am  he  that  fear cheth  the  Reins  and  the  Hearts  \ 
mid  I  will  give  unto  every  one  according  to  his  Works-y 
Jijr.  xvii.  9,  10.  I  the  Lord  fearch  the  Hearts^  I  try  the 
Reins ,  even  to  give  every  Man  according  to  his  Ways^  and- 
according  to  the  Fruit  of  his  Doings.     But  if  by  his  Ways^\ 
and  the  Fruit  of  his  Doings^  is  meant  only  the  A6tionS( 
of  his  Body,  what  need  oi  fearching  the  Heart  and  Reins^ 
in  order  to  know  them.^  Hezekiah  in  his  Sicknefs  pleads) 
Ms  Pradice  as  an  Evidence  of  his  Title  to  God's  Favour, 
as  including,  not  only  his  outward  A6lions,  but  what^* 
was   in  his   Heart,  Ifai.  xxxviii.  3.  Remember  now^  O 
Zjord^  I  befeech  thee,  how  I  have  walked  before  thee^  in- 
T'ruth,  and  with  a  perfeB  heart, 

Tho'  in  this  great  Evidence  of  Sincerity  that  the^ 
Scripture  gives  us,  what  is  inward  is  of  greateft  Impor-- 
tance;  yet  what  is  outward  is  included  and  intended,  a§1 
connedled  with  the  pradlical  Exertion  of  Grace  in  th^ 
Will,  diredling  and  commanding  the  A6lions  of  thc[ 
Body.  And  hereby  are  effeclually  cut  off  all  Pretenfions^ 
that  any  Man  can  have  to  Evidences  of  Godlinefs,  v/hoJ 

externally 


Part  III.  of  gracious  JffeBions.  427 

externally  lives  wickedly:  Becaufe  the  great  Evidence 
lies  in  that  inward  Exercife  and  Pradice  of  the  Soul, 
which  confiils  in  the  A61  of  the  Will,  commandino: 
outward  A6ts.  But  'tis  known  that  thefe  commanding 
Ads  of  the  Will  are  not  one  Way,  and  the  Adlioni  of 
the  bodily  Organs  another:  For  the  unalterable  Law  of 
Nature  is,  that  they  fhould  be  united,  as  long  as  Soul 
and  Body  are  united,  and  the  Organs  are  not  fo  deftroyed 
to  be  incapable  of  thole  Motions  that  the  Soul  com- 
mands. Thus  it  would  be  ridiculous  for  a  Man  to 
plead,  that  the  commanding  Ad  of  his  Will  was  to  go 
to  the  public  Worlhip,  while  his  Feet  carry  him  to  a 
Tavern  or  Brothel-Houfe;  or  that  the  commanding  A6b 
of  his  Will  was  to  give  fuch  a  Piece  of  Money,  he  had 
I  in  his  Hand,  to  a  poor  Beggar,  while  his  Hand  at  the 
fame  Inilant,  kept  it  back,  and  held  it  faft. 

Secondly^  I  proceed  to  Ihew  that  chriflian  Pradice, 
taken  in  the  Senfe  that  has  been  explained,  is  the  chief 
of  all  the  Evidences  of  afaving  Sincerity  in  Religion,  to 
the  Confciences  of  the  ProfelTors  of  it ;  much  to  be  pre- 
ferred to  the  Method  of  the  firft  Convidions,  Enlight- 
nings  and  Comforts  in  Converfion,  or  any  immanent 
Difcoveries  or  Exercifes  of  Grace  whatfoever,  that  begin 
and  end  in  Contemplation.  *  The  Evidence  of  this 
appears  by  the  following  Arguments. 

E  e  2  Argument 

*  "  Look  upon  Jo^fi,  Chrift's  beloved  Difciple  and  Bofom  Com- 
'*  panion  ;  he  had  received  the  anointing  to  know  him  that  is  true, 
**.  and  he  knew  that  he  kne'w  hiniy  I.  John  ii.  3.  But  how  did  he 
**^  know  that  ?  He  might  be  deceived  (as  'tis  ftrange  to  fee  what  a  me- 
**  la»cholly  Fancy  will  do,  and  theEfFedls  of  it;  as  honeft  Men  are 
**  reputed  to  have  weak  Brains,  and  never  faw  the  Depths  of  the 
**  Secrets  of  God)  v/hat's'his  last  Proof?  Becaufe  ifje  keep  his  Com- 
**  mandment€."   Shepard's  Par.  Part  I.  p.  131. 

**  A  Man  may  know  his  prefent  Union  to  the  Lord  Jefus,  by  a 
**  Work  ;  i  John  ii.  4.  He  that  faith  I  knanAj  him,  and  keeps  not  his 
**  Commandments,  is  a  Lyar.—'YQS  that  is  true  negatively ;  but  may 
**  a  Man,  ought  a  Man,  to  fee  or  know  his  Union  pofitively  by  this? 
**  Anf.  Verfe  5.  Many  faid  they  did  know  and  love  the  Lord,  but  he 

'''that 


4.28  The  twelfth  Sign  Part  IIL, 

Argument  I.  Rcafon  plainly  flievys  that  thofe  Things 
which  put  it  tO'thc  Vroof  wh  it  Men  will  a(5lually  cleave 
to  and  prefer  in  their  pra6tice,  when  left  to  foil  w  their 
own  Choice  and  Inclinations,  are  t  e  proper  Trial  what 
they  do  really  prefe  in  thrir  Hearts.  Sincerity  in  Re- 
ligion, as  has  been  observed' alnad. ,  confifts  in  fetting 
Godhigheft  in  the  Heart,  in  chufing  him  before  other 
Things,  in  haviiig  a  Hv  art  to  fell  all  for  Chr  ft,  ^c— 
But  a  Man's  Actions  are  the  proper  Trial  what  a  Man's 
Heart  prefers,.  .•  s  for  Inltance,  when  it  is  fo  that  God 
and  other  Fhingscome  to  ftand  in  Competition,  God  is 
as  it  were  let  bef  >re  a  Man  on  one  Hand,  and  his  worldly 
Ihtereft  or  Plealurc  on  the  other,  (as  it  often  is  fo  in  the 
Courfe  of  a  Man's  Life)  his  Behaviour  in  fuch  Cafe,  in 
adiuaiiy  cleaving  to.  the  one  and  forlaking  the  other,  is 
the  proper  Trial  vvh  ch  be  prefers.  Sincer.ty  confifts  ia 
forfaking  al  for  Chrift  in  i-ieart  -,  but  to  forlake  all  for' 
Chrift  in  Heart,  is  the  very  fame  Thing  as  to  have  an 
Heart  to  forfake  all  for  '..  hrift:  But  certainly  the  proper 
Trial  whether  a  Man  has  an  Heart  to  forfake  all  for 
Chrift,  is  his  being  adually  put  to  it,,  the  having  Chrift 

and 


^^^ihaf  keeps  his  Words — O  tKey  are  Aveet !  It's  Heaven  to  cleave  to 
<^  him  in  every  Command ;  it's  Death  to  depart  from  any  Com- 
**  mand:  Hereby  kno-iv  ijoe  ih.Kt  :uoe  are  in  him.  If  it  were  pofiible  to 
**  afk  of  Angels,  how  they  know  they  arc  not  Devils,  they  would 
«*  anfwer,   the  Lord's  Will  is  ours."     Shepard's  Par.  Part.  I.  p.  138,. 

*'  If  the  QuelHon  be,  Whom  doth  the  Lord  Jelus  love  ;  you  need 
**  not  go  to  Heaven  for  it,  the  Word  is  nigh  thee,  Tho/e  that  lo'vs 
^'ChriJI?  Who  are  thofe  r  "Th^ije  that  keep  his  Commandments.'" 
^/^^/^r^'s -Prifo  Part.  L  p.  138. 

"  Will  you  ]ra/e  QWitt  Ik  in  Heaven,  and  not  look  that  he  fub-^ 
**  due  your   Lulls  by  the  Work    of  his   Grac  ',   and   fo  fvvay  your''| 
'^  Hearts  ?  You  defpifc  his  Kingdom  then.     Do  you  feek  for  Pardoni 
**in  the  Blood  of  Chriil,  and  never  look  for  the  Vertue  and  End  ofl 
**  that  Blood  to  wajh  you  and  make  you  without   Spot,    i^c  ?  Yoir"! 
*<  defpife  his  Priellhood  and  Blood  then.     D    you  look  for  Chrift  ta 
«*'doWork  for  you,  and  you  not  do  Chrift's  Work,  and  bring  forth 
<*■  Fruit  to  him  ?  You  i\tfyik  his  ;  .on.ur  then,    :  ohn  xv.  H.    If  I  were' 
«'  to  difcover  a  Hypocrite,  or  a  falfe  Ht-arr,  this  I  would  fay.  It  is  he' 
**thatlhall  fct  up  Chrift,  but  loath  his  Work."     Shepard's?&xdh\Qt 
FkrcL  p.  140* 


Part  ITT.  of  gracious  /Iff  Eiions\  429 

and  other  Thing*?  coming  in  Competition,  that  he  mufl 

adiually   or   pradicaiiy   c  eave  to  one  and  torfake  the 

other.     To  forfake  all  for  Chrift  in  Heart,  is  the  fame 

Thing  as  to  have  a  Heart  to  forlake  all  for  Chrift  when 

called  to  it:    But  the  highett  ir'roof  to    ourlelves  and 

others,  that  we  have  an  Heart  to  fo  fake  all  for  Chrift 

when  called  to  it,  is  a(5lually  doins  it  when  called  to  it, 

or  fo  far  as  called  to  it.     To  follow  Ch  ill  in   Heart,  is 

to  have  an  Heart  :o  follow  him.     To  deny  ourfelves  in 

'H'-art  for  Chrift,  is  the  fame  Thing  as  to  have  an  Heart 

to  deny  ourfelves  fo'^  him  in  Fad.     The  main  and  moft: 

-proper  Proof  of  a  Man's  having  an  Heart  to  any  Thing, 

concerning  which  he  is  at  Liberty  to  follow  his  own  Iri- 

clinauons,  and  either  to  do  or  not  to  do  as  he  pleafes, 

!  is  his  doin^  of  it.     When  a  Man  is  at  Liberty  whether 

I  "to  p:ak  or  keep  Silen.e,  the  moft  proper  Evidence  of 

I  -hi    havmg  an  Heart  to   fpeak,  is  his  ipeakino-.     When 

j  a  Man  is   at  Liberty  whether  to  walk  or  fit  ftill,  the  > 

•proper  Proof  of  his  having  an   Heart  to  walk,  is   hiss 

walking.     Goodlinefs  con  fifes  not  in  an  Heart  10  intend 

-to  do  the  Will  of  God,  b.t  in  an  Heart  to  do  it.     The 

Children  of  Jfrael  in  the  Wildernefs  hjd  the  former,  of 

whom     e  read,  Deut.  v.  2/,  28,  29.  Go  thou  near^  and 

hear  all  that  the  Lord  cur  God /hall  fay  •,  and  fpeak  thou 

unto  us  all  that  the  Lord  our  God  fhall fpeak  unto  thee  \  and 

\  we  will  bear  it  and  do  it.     And  the  Lord  heard  the  Voice 

\  of  y JUT  IVords^  when  yefpake  unto  me ;  and  the  Lord  f aid 

I  unto  me^  I  have  heard  the  Voice  of  the  Words  of  this  People., 

!  which  they  have  fpoken  unto  thee :  They  have  well  f aid  all 

that  they  have  fpoken:  O  that  there  were  fuch  an  Heart 

-in  them.,  that  they  would  fear  me.,  and  keep  all  my  Com- 

-mandments  always.,  that  it  might  he  well  with  them,  and 

^with  their  Children  forever.     T  he  People  manifefte  J  that 

•they  had  a  Heart  to  intend  to  keep  Gods  Commandment^^ 

land  to  be  very  forward   in  thofe  Intentions ;   but    God 

kmanitefts  that  this  was  far  from  being  the  Thine-  that  he 

I'defired,  wherein  true  Godlinefs  conHfts,  even  an  Heart 

'dually  to  keep  them. 


430  I'he  twelfth  Sign  Part  III. 

'Tis  therefore  exceeding  abfurd,  and  even  ridiculous,, 
for  any  to  pretend  that  they  have  a  good  Heart,  while 
they  live  a  wicked  Life,  or  don't  bring  forth  the  Fruit 
of  univeml  Piolinefs  in  their  Fradlice.  For  'tis  proved 
in  Fad,  that  fuch  Men  don't  loye  God  above  all.  'Tis 
fooiiili  to  difpute  againft  plain  Fa6t  aod  Experience. 
Men  that  live  in  Ways  of  Sin,  and  yet  flatter  themfelves 
that  they  fliall  go  to  Heaven,  or  exped  to  be  received 
hereafter  as  holy  Perfons,  without  a  holy  Life  and 
Pra6lice,  adl  as  tho'  they  expe6i:ed  to  make  a  Fool  of 
their  Judge.  Which  is  implied  in  what  the  Apoflle 
fays  (Ipeaking  of  Men's  doing  good  Works,  and  living 
an  holy  Life,  thereby  exhibiting  Evidence  of  their  Title 
to  everlafling  Life)  Gal.  vi.  7.  Be  net  deceived-,  God  is 
not  mocked:  For  what fo ever  a  Man  few eth^  that  fto all  he 
alfo  reap.  As  miUch  as  to  fay,  "  Don't  deceive  yoiir- 
*'  felves  W4th  an  Expeftation  of  reaping  Life  everlafting 
*'  hereafter,  if  you  don't  fow  to  the  Spirit  here  -,  'tis  in 
*'  vain  to  think  that  God  will  be  made  a  Fool  of  by  you, 
"  thai  he  will  be  fham'd  and  baffled  with  Shadows  in- 
*'  {lead  of  Subdancc,  and  with  vain  Pretences,  inilead 
"  of  that  good  Fruit  which  he  expe6ls,  when  the  Con- 
''  trary  to  what  you  pretend,  appears  plainly  in  your 
*'  Life,  before  his  Face."  In  this  Manner  the  Word 
mock  is  jfbmetimes  uled  in  Scripture.  Thus  Delilah  lays  \ 
to  Sampfon^  Behold^  thou  haft  mocked  me<,  and  told  me  Lies., 
Judg.  xvi.  10,  13.  i.e.  "  Thou  haft  baffled  me,  as  tho** 
*'  you  v/ould  make  a  Fool  of  me,  as  if  I  might  be  eafJy 
*'  turned  off  with  any  vain  Pretence,  inftead  of  the 
*'  Truth."  So  it  is  faid  that  Lot^  when  he  told  his  Sons 
in  Law  that  God  would  deftroy  that  Place,  hefeem'd  as^ 
one  that  mocked  to  his  Sons  in  Law ^  Gen.  xix.  14.  i.e. 
Hefeemed  as  one  that  would  make  a  Game  of  them, 
as  tho'  they  were  fuch  credulous  Fools  as  to  regard  fuch 
Bugbears.  But  the  great  Judge,  whofe  Eyes  are  as  a 
Flame  of  Fire,  will  not  be  mocked  or  baffled  with  any 
Pretences,  without  a  holy  Life.  If  in  his  Name  Meni 
have  prophecy'd  and  wrought  Miracles,  and  have  had 

Faith 


I 


of  gracious  Affecliom.  43,1 

Faith,  fo  that  they  could  remove  Mountains,  and  caft 
lout  Devils,  and  however  high  their  religious  Affections 
'have  been,  however  great  Refemblances  they  have  had 
of  Grace,  and  tho'  their  hiding  Place  has  been  fo  dark: 
and  deep,  that  no  human   Skill  nor  Search   could  find 
them  out;  yet  if  they  zrc  IVorkers  or  Pra5iifers  of  Ini* 
quity^  they  can't  hide  their  Hypocrify  from  their  Judge; 
Job.  xxxiv.  22.  Sphere  is   ho  Darhiefs^  -nor   Shadow  of 
Deaths    where   the    Workers    of   Iniquity   may  hide 
themjelves.     Would  a  wife  Prince  fu^er  himfelf  to  be 
J  fool'd  and  baffled  by  a  Subjedl,  who  fhould  pretend  that 
i  that  he  was  a  loyal  Subje6l,  and  Ihould  tell  his  Prince 
I  that  he  had  an  enriie  Affedlion  to  him,  and  that  at  fuch 
and  fuch  a  Time  he  had  Experience  of  it,  and  felt  his 
Affeftions  flrongly  working  towards  him,  and  (hould 
come  expe6ling  to   be  accepted  and  revvarded  by  his 
-f  rince,  as  one  of  his  befb  Friends  on  that  Account,  tho* 
he  lived  in  Rebellion  againft  him,  tollowing  iome  Pre- 
tender to  his  Crown,  and  from  Time  to  T.me  ftirring 
up  Sedition  againlihim  ?  Or  would  a  \^after  fuffer  him- 
felf to  be  fham'd  and  gull'd  by  a  Servant,  that  (hould 
.pretend  to  great  Experiences  of  Love  and  Honour  to- 
-wards  him  in  his  Heart,  and  a  great  Senfe  of  his  Wor- 
thinefs  and  Kindnefs  to  h  m,  when  at  the  fame  lime  he 
.^efuled  to  obey  him,  and  he  could  get  no  Service  uone 
dby  him? 

Argument  II.    As  Reafon  fhews  that  thofe   Things 
"which  occur  in  the  Coune  of  Life,  that  put  it  to  the 
-proof  whet  er  Men  will  prefer  God  to  other  Things  in 
JPradtice,  are  the  proper  Trial  of  the  Uprightnefs  and 
'Sincerity  of  their  Hearts;  fo  the  fame  are  reprefented  as 
the  proper  Trial  of  the  Sincerity  of  Profeffors,    in  the 
Scrip  ure.     There  we  find  that  fuch  Things  are  called 
by  that  very  Name,  Trials  or  Temptations  (v^hich  I  before 
obferved  are  both   Words  of  the  fame  Signification,) 
The  Things  that  put  it  to  the  Proof  v/hether  Men  will 
prefer  God  to  other  Things  in  Praftice,  are  the  Diffi- 
culties 


432  7he  twelfth  Sign  Part  III. 

culties  of  Religion,  or  thofe  Things  wh'ch  occur  that 
make  the  Pra6tice  of  Duty  difiicult  and  crofs  to  other 
Principles  befides  the  Love  of  God;  becaufe  in  them, 
God  and  other  Things  are  both  fet  before  Men  together, 
for  their  a6lual  and  practical  Choice;  and  it  comes  i6 
this,  that  v/e  can't  hold  to  both,  but  one  or  the  other 
muit  be  foriaken.  And  theie'  Things  are  all  over  thQ 
Scripture  called  by  the  Name  of  'Trials  or  Proof s."^  And 
they  are  called  by  this  Name^  becaufe  hereby  ProfefTors 
are  tried  and  proved  of  what  Sort  they  be,  whether 
they  be  really  what  they  profcfs  and  appear  to  be; 
and  becaufe  in  them^  the  Reality  of'  a  fupreme 
Love  to  God  is  brought  to  the  Teft  of  Experi- 
ment and  Facl ;  they  are  the  proper  Proofs,  in  which 
it  is  truly  determined  by  Experience,  whether  Men  have 
a  thorough  Dilpofitibn  of  Heart  to  cleave  to  God  or  no; 
Deut.  viii.  2  And  thoufhalt  remember  all  the  Way  which 
the  Lord  thy  God  led  thee^  thefe  forty  Tears  in  the  Wilder' 
nefs^  to  hiimhle  thee^  and  to  prove  thee^  whether  thou 
wouldfl  keep  his  Commandments  or  no.  Judges  ii,  21.  2  2i 
1  alfo  will  not  henceforth  drive  cut  any  from  before  them^  of 
the  Nations  which  Jolliua  left  when  he  died\  that  through 
them  I  may  prove  Ifrael,  whether  they  will  keep  the  Way 
i)f  the  Lord,  So  Chap.  iii.  [,  4.  and  Exod.  xvi.  4.  And 
the  Scripture,  when  it  calls  thefe  Difficulties  of  Religion 
by  the  Name  of  Temptations  or  Trials,  explains  itfelf 
to  mean  thereby,  the  Trial  or  Experiment  of  their 
Faith,  Jam/i'.  1,-  9.  My  Brethren,,  count  it  all  Joy  when 
ye  fall  into  divers  '^'emptations\,  knowing  this,, '  that  the  try- 
ing of  your  Faith  worketh  Patience.  1  Pet.  i.  6,  7.  Now 
for  a  Seafon  ye  are  in  Heavinefs^  thfe*  manifold  T^empta-  | 
tions\  'That  the  Trial  of  your  Faith,,  being  much  more 
precious  than  of  Gold,,  Sec.  So  the  Apoftle  Paul  fpeaks 
of  that  expenfive  Duty  of  parting  with  our  Subilance 

'         ''-■..:••■'  to 


*  2  Cor.  viii.  2.  Heb.  xi.  36.  i  Pet*  i.  7.  Cliap.  iv.  12.  Gen. 
xxii.  I.  Deut.  viii.  2,  16.  Chap.  13,  3.  Exod.  xv.  zi;,  and  xvi  4. 
Judges  ii.  22.  Chap.  iii.  1,4.  Pfal.  Ixvi.  10,  11.  Dan.  xii.  lO; 
Kcv»  iii.  10,  Job.  xxiii.  10.  Zach.  xiii.  9.   Jam.  i.  2?  3.  i  Pe^'  i»  6" 


iPart  III.  of  gracious  JffeBicm.  433 

to  the  Poor,  as  the  Proof  of  the  Sincerity  of  the  Love 
of  Chriftians,  2.   Cor.  viii.  8.  And  the   DifHcultics    of 
Rehgion  are  often  reprefented  in  Scripcure  as  being  the 
Trial  of  Profeflors,  in  the  fame  Manner  that  the  Fur- 
nace is   the  proper  Trial  of  Gold  or  Silver;  Pfal.  Ixvi. 
10,  11.  Thou^  O  Gcd^  haft  proved  us.,  thou  haft  tried  us, 
as  Silver  is  tried:  Thou  brought  eft  us  into  the  Net-,  thou 
laidft  Affdciion  upon  our  Lcins^  Zech.  xiii.  9.  And  I  will 
bring  the  third  Part  of  them  through  the  Fire:  Ajid  I  will 
refine  them  as  Silver  is  refined  \  and  I  will  try  them  as  Gold 
is  tried.     That  which  has  the  Colour  and  Appearance 
of  Gold  is  put  into  the  Furnace,   to   try  whether  it  be 
what  it  feems  to  be,  real  Gold  or  no.     So  the  Difficul- 
ties of  Religion  are  called  Trials,  becaufe  they  try  thofe 
that  ha^.^e    the   Profeffion  and   Appearance  of  Saints, 
whether  they  are  what  they  appear  to  be,   real  Saints. 
If  we  put  true  Gold  into  the  Furnace,  we  fliall  find  it's 
great  Value  and  Precioufnefs :  So  the  Truth  and  inefti- 
mable  Value  of  the  Virtues  of  a  true  Chiiftian   appear, 
when  under  thefe  Trials ;  i  Pet.  i.  7.  *That  the  Trial  of 
your  Faith,  being  much  7nore  precious  than  of  Gold  that 
periftoeth,  might  be  found  unto  Fraife^  and  Honour,  and 
Glory.     True  and  pure  Gold  will  come  out  of  the  Fur- 
nace in  full  Weight:  So  true  Saints  when  tried  come 
forth  as  Gold,  y^^.'xxiii.  10.  Chriil  diftinguifhes  true 
Grace  from  counterfeit  by  this,  that  it  is  Gold  tried  in 
the  Fire^  Rev.  iii.  17,  18.    So  that  it  is  e\  ident  that  ihefe 
Things  are  called  Trials  in  Scripture,  principally  as  they 
try  to  prove  the  Sincerity  of  Profeffors.     And  from 
what  has  been  now  obferved,  'tis  evident  that  they  are 
themoft  proper  Trial  or  Proof  of  their  Sincerity;  Inaf- 
much  as  the  very  meaning  of  the  Word  Trial,  as  it  is 
ordinarily  ufed  in  Sripture,  is  the  Difficulty  occurring-  in 
the  Way  of  a  Profeflbr's  Duty,  as  the  Trial  or  Experi- 
ment of  his  Sincerity.     If  Trial  of  Sincerity  be  the  proper 
Name  of  thefe  Difficulties  of  Religion,  then  doubtlefs 
thefe  Difficulties  of  Religion  are  properly  and  eminently 
the  Trial  of  Sincerity :  For  they  are  doubtlefs  eminpntlv 

what 


434         '       ^^^  twelfth  Sign  Part  IIL 

what  they  are  called  by  the  FI0I7  Ghofl :  God  gives 
Things  their  JSame  from  that  which  is  eminently  their 
Is^t'a':^.  And  if  it  be  fo,  that  thefe  Things  are  the  pro- 
p  T  and  eminent  I'rial,  Froof  or  Experiment  of  the 
Sincerity  01  P  ofefiars ;  then  certainly  the  Refult  of  the 
Triai  or  LLxperimt^nt  (that  is  I'erfons  Behaviour  or  Prac- 
tice under  iuch  Trials)  is  the  proper  and  eminent  Evi- 
dence of  their  Sincerity.  For  uhey  are  called  Trials  or 
Iroofs,  only  with  Regard  to  tat  Refult,  and  becaufe 
the  KSect  is,  eminently  tlie  Proof  ov  Evidence.  And  this 
is  i'le  moil  proper  Proof  and  Evidence  to  the  Confcience 
of  cho^e  that  are  the  Subjects  of  thefe  Trials.  For  when 
-God -is  (aid  by  thefe  Thmgsto/ry  Men^  and  prove  them^ 
io  fee  what  is  in  their  Hearts^  and  whether  they  will  keep 
Ms  Commandments  or  no\  we  are  not  to  underltand,  that 
it  is  tor  nis  own  Information,  or  that  he  may  obtain 
Evidence  himfelf  of  their  Sincerity  \  (for  he  needs  no 
Trials  for  his  Information)  but  chieflv  for  their  Con- 
-vidtion,    ^.nd  to  exhibit  Evidence  to  their  Confcicnces. 

Thus  wlien  God  is  faid  to  prove  Ifrael  by  the  DifH^ 
<:ukies  they  met  with  in  the  Wildernefs,  and  by  the 
Diiticulries  they  mtx.  with  from  their  Enemies  in  Canaan,^ 
to  know  what  was  in  their  Hearts,  whether  they  would 
]ce^,p  h's  Commandments  or  no;  it  muil  be  underilood 
that  I  .  as  to  difcover  them  to  themfelves,  that  they 
might  know  what  was  in  their  own  Hearts,  So  when 
God  tempted  or  tried  Abraham  with  that  difficult 
Comnani'of  ofFerino-  up  hs  Son,  it  was  not  for 
iiis  Satisfa:ct;on,  whether  he  fear'd  God  or  no,  but  for 
jihraham^  own  greater  Satisfa6iion  and  Comifort,  and 
the  more  clear  Manifeflation  of  the  Favour  of  God  to 
liim.     When  Abraham  had  proved  faithful  under  this 

Trial 


*  "  I  am  perfwaded,  as  Cal'v'm  is,  That  all  the  fevcral  Trials  of 
^' Men,  aicto  fnewthem  to  themfclves,  and  to  the  World,  that  they 
**  be  but  Counterfeits;  and  to  make  Saints  known  to  th.mfelves,  the 
**  b-tttr-r- lom.  V.  9.  '-tribulatien  nvorks  Trial,  and  that  HopmVvov. 
*«  xvii.  %  If  you  will  know  whether  it  will  hold  Weight,  the  Trial 
**  will  icU  ^ou.'*    ^'/j^/^r^s  Parable,  Part  I.  p.  19?, 


Part  III.'  of  gracious  AffeBiom,  435 

Trial,  God  fays  to  him,  Ngiv  I  know  that  thou  fearejt 
^God,  feeing  thou  haft  notwitheld  thy  Son,  thine  only   Son 
from  me.     Which  plainly  implies,   that  in  this  practical 
jExercife  of  Abraham's  Grace   under  this    Trial,  was  a 
clearer  Evidence  of  the  Truth  of  his  Grace,  than  ever 
|was  before-,  and  the   grcateft   Evidence    to   Ahraham\ 
iConfcience  •,  becaufe  God  himfelf  gives  it  to  Abraham 
[as  fuch,  for  his  Comfort  and  Rejoycing;  and  fpeaks  of 
it  to  him,  as  what  might  be  the  greateit  Evidence  to  his 
Confcience,  of  his    being  upright  in   the  Sight  of  his 
Judge.     Which  proves  v^hat  I  fay,,  that  holy  Pradtice 
under  Trials  is  the  highefl  Evidence  of  the  Sincerity  of 
ProfeiTors  to  their  own  Confciences.     And  we  find  that 
Chrift  from  Time  to  Time  took  the  fame  Method  to 
convince  the  Confciences  of  thofe  that  pretenced  Friend- 
fliip  to  him,  and  to  (liew  them  what  they  were.     This 
was   the  Method  he  took  with  the    rich  young  Man, 
Matth,  xix.  1 6,  &c.  He  feem'd  to  fliew  a  great  Refpedb 
to  Chrift;  he  came  kneelirg  to  him,  and   called  him 
Good  Mafter^  and  made  a  great  Profeflion  of  Obedience 
to  the  Commandments ;  but  Chrift  tried  him  by  bidding 
him  go  and  fell  all  that  he  hady  and  give  to  the  Poor,  and 
come  and  take  up  his  Crofs,  and  follow  him;  telling  him 
ihat  then  he  fhould  have  ireafure  in  Heaven.     So  he  tried 
another  that  we  read  of  Matth.  viii.  20.     iHe  made  a 
great  ProfefTion  of  Refpedl  to  Chrift:  Says  he,  Lord,  I 
will  follow  thee  whitherfoever  thou  goeft.     Chrift  imme- 
diately puts  his  Friendlliip  to  the  Proof,  by  telling  him, 
that  the  Foxes  had  Holes,  and  the  Birds  of  the  Air  had 
.Nefts.,  hut  that  the  Son  of  Man  had  not  where  to  lay  his 
Head.     And  thus  Chrift  is  wont  ftill  to  try  profeiTed 
Difciples  in  general,  in  his  Providence.     So   the  Seed 
fown  in  every  Kind  of  Ground,  ftony  Ground,  thorny 
Ground,  and  good  Ground,  which  in  all  appears  alike, 
when  it  firft  fprings  up;  yet  is  tried,  and  the  Difference 
made  to  appear,  by  the  burning  Pleat  of  the  Sun. 

Seeing  therefore  that  thefe  are  the  Things  that  God 
^akcs  Ufe  of  to  try  us,  'tis  undoubtedly  the  fureft 

W^ay 


43 6  7*^^  twelfth   Sign  Part  III. 

V^^ay  for  us  to  pafs  a  right  Judgment  on  ourfelves,  to 
try  ourfelves  by  ihe  fame  Things.  Thefc  T rials  of  his 
are  not  for  his  Information,  buc  for  ours-,  therefore  we* 
ought  to  receive  our  Information  from  thence.  The' 
fureft  Way  to  kr  ow  our  Gold,  is  to  look  upon  it  and 
examine  it  in  God's  Fu  nace,  where  iie  tries  u  fer  that 
End,  that  we  may  lee  what  it  is.  If  we  have  a  M.  nd 
to  knov\'  Avheth'-T  a  Building  Hands  ilrong  r  no,  we  m«)il: 
look  upon  It  when  the  Wind  bl  ws.  If  we  would- 
know  whether  that  which  appears  in  the  Form  of  Wht  at, 
has  the  eal  Siibftance  of  Wheat,  or  be  only  Chaff,  we 
muflobferve  it  when  it  is  winn  wei.  If  we  would  know 
whether  a  Staff  be  ftrong,  or  a  rottc;;  broken  R.eed,  we 
mufb  obfe  ve  it  when  it  is  leaned  on,  and  Weight  is 
borne  upon  it.  If  we  would  we^gh  ourfelves  juilly,  we 
mult  weigh  ourfelves  in  God's  Scales,  that  he  makes 
Ufe  of  to  weigh  us.*     1  hefe  Trials  the  Courfe  of  our 

Pradice 


^Di-.  Sihbs,  in  his  bruifed  Reei'^  fays,  "  V/lien  ChriiVs  Will 
**  comeih  In  Competition  wiih  any  worldly  Lofs  or  Gain,  yet  if 
*'  then,  in  that  particular  Cafe,  the  Heart  v/ili  Hoop  to  Chrift,  it  is 
■**  a  true  ^if.ii,  fu)r  the  truell  Trial  of  the  Power  of  Grace,  is  in 
**  fuch  particular  Cafes  as  touch  us  ncareii  ;  for  there  our  Corruption 
^'  maketh  the  greatcil  Head.  When  Chrill:  came  home  to  the  young 
**  Man  in  the  Gojpel,  he  lolt  a  Difciple  of  him." 

Mr.  Fla^vei  fpeaks  of  a  holy  Pradice  under  Trials,  as  the  greateft 
Eviderxe  of  Grace:  *'  No  Man  (fays  he)  can  fay  what  he  is,  whether 
*'  his  Graces  be  true  or  fahe,  'till  they  be  tricrd  and  examined  by 
**  thole  Things  which  are  to  them  as  Fire  to  Gold."  Touchjione  of 
Siyiceriiy.  Chap.  4,  Se£l.  f.  Again,  fpeaking  of  great  DifHcuities 
and  Sufferings  m  the  Way  of  Duty,  wherein  a  Perfon  muil  adualty 
part  with  what  is  dearcft  of  a  worldly  Nature,  or  with  his  Duty  ;  he 
fays ;  **  That  fuch  Sufferings  as  thefc  will  difcover  the  Falfenefs  and 
•*  FvOttennefb  of  Men's  Hearts,  cannot  be  doubted  ;  if  you  cohfider 

*  that  tliis  is  the  Fire  defii,ned  by  God  for  this  very  Ufe  and  Purpofe, 

*  to  feparale  the  Gold  from   the  Drofs.     So  you  will  find  it,    i  Pet. 
'  iv.   !  ? .   Beloved y  think  it  not  JI range  concerning  the  fiery  Trial  that 

*  is  to  try  you.,  i.  e:    The  very  Y^t^y^gn  and    Aim    of  Providence  in 

*  permitting  and  ordering  them,  is  to  try  you      Upon  this  Account 

*  yuu  find  the  Hour  of  Ptrfecuiion  (in  a  fuitable  Notion)  called  the 
'  Hour  of  Temptation   or  Prohan'on,   Rev.  iii,  10.     For  then  Pro- 

*  feilbrs  are  fifted  to  the  very  Bran,  feajched  to  the  very  bottom 

♦*  Principles  ^ 


?ART  IIL  of  graaom  AffeBions.  437 

?ra6^ice  are  as  it  were  the  Ballances  in  which  our  Hearts 
re  weighed,  or  in  which  Chrift  anci  the  World,  or 
thrift  and  his  Competitors,  as  to  theEfteem  and  Regard 
hey  have  in  our  Hearts,  are  weighed,  or  are  put  into» 
ippofite  Scales,  by  which  there  is  Opportunity  to  fee 
vhich  preponderates.  When  a  Man  is  brought  to  the 
t/.  dividing 


^  Principles.  This  is  the  Day  that  burm  as  an  0-jen\  all  thrd  do 
^wickedly,  /hall  be  a^  Stubble^  Mai.  iv.  i.  For  in  that  Day  the 
predominant   Iriterell   inull  appear   and  be   difcovered,  it  can  be 

*  concealed  no  longer.  No  Mancan  J'er've  tixio  Majlers,  faiih  Ch>ill,, 
'  Luke  xvi.  13.  A  Man  may  ferve  many  Maiters,  if  they  all 
I*  command  the  fame  Thing  or  Things  lubordinate  to  each  other  ; 
'  but  he  cannot  ferve  two  Mailers,  if  their  Commands  clafh  and 
:?interfere  with  each  other:   And  fuch  are  the  Commands  of  Chriit 

*  and  the  Flelh  in  a  fufFering  Hour; — Thus  the  two  Intcrells  come 

*  in  full  Oppolition.  And  no^v  have  but  Patience  and  wait  a  little, 
and  you  will  difcern  which  is  predominant.     A  Dog  follows  tw©* 

*  Men,   while  they  both  walk  one  Way,   aad  you  know  not  which 
'  of  the  two  is  his   Malter:   Stay    but  a  little,   'till  this  Path  parts^ 

and  then  you  fhall  quickiy  fee  who  is  his  Mafuer.   So  it  is  in  thie 
Cafe."     Ibid  Chap.  S,  Seel.  3,     And  in  another  Chapter  he fays^ 

*  Great  Numbers  of  Pcrfons  are  deceived  and  deilroyed  by  trufting 
'  to  feeming  untried  Grace.     This  was  the  miferable  Condition  of 

the  Laodicean  Profeffors ;  They  reckon'd  thcnifelves  rich,  but  were 
really  poor:  All  is   not  G -Id  that  glifters :  Their  Gold  (as  thejf" 
accounted   it)  was   never  tried  in    the  Fire.     If  a  Man's  whole 
'  Ellate  lay  in  ibme  precious  Si  one,    fuppofe  a  rich  Diamond,  how 

*  is  he  concern 'd  to  have  it  thoroughly  tried,  to  fee  whether  it  will 
*..bear  a  fmart  Stroke  with  a  Hammer,  or  fly  like  a  Brijlol  Diamond  !"' 
bid  Chap.  10,  Sed.  3.     Again  in  the  fame  Place,   "  The  Promifes 

*  of  Salvation  are  made  over  to  triea  Grace,  and  that  only  as  will' 
^  endure  the  Trial." 

**  The  Lord  will   try  you.    .God   hath  his  trying  Times :  And 

*  they  were  never  fent,  but  to  difcover  who  were  Drofs,  who  were 
Gold.     And   the  main-  End    of  all    God's  Trials,  is   to  difcover 

'  this  Truth  that  I  am  now  prelfing  upon  you.  Some  have  a  tho- 
rough Work ;  and  now  the  Trial  diicovers  the  Truth,  as  in  Abra- 
'  ham,  Heb.  xi.  i  7.  Some  have  a  fuperficial  Work,  and  they  fall  in 

*  Trial,  as  in  Saul  '^  and  it  doth  difcover  it  was  but  an  overly  Work. 

*  For  this  is  the  Queltion  God  makes.  Is  it  thorough  or  no .?  Ay, 
j*  faith  the  carnal  Heart ;  yes,  faith  a  gracious  Heart.     Kencc  it  is 

*  llrange  to  fee  what  Men  will  do  when  a  Trial  comes."  3hej>ard's 
*ar.  Part  I.  Pa.  219. 

"  There  is  an  Hour  of  Temptation  which  tries  Men,  which  will 

*  diicover  Men  indeed."     She^ard'&  Parable,  Part  II.  Pa.  60. 


43  8  The  Hvelfth  Sign  Part  III, 

dividing  of  Paths,  the  one  of  which  leads  to  Chrifl, 
and  the  other  to  the  Objeds  of  his  Liiffcs,  to  fee  which 
Way  he  will  go,  or  is  brought,  and  as  it  were  fet  between 
Chrifl:  and  the  World,  Chrift  on  the  Right  Hand,  and 
the  World  on  the  ieft^  fo  that  if  he  goes  to  one  he  mufl 
leave  the  other,  to  fee  which  his  Heart  mofl  inclines  to, 
or  which  preponderates  in  his  Heart;  this  is  juft  the 
fame  Thing  as  laying  Chrifl:  and  the  World  in  two 
oppofite  Scales ;  and  his  going  to  the  one,  and  leaving 
ih^.  other,  is  jufl:  the  fame  Thing,  as  the  linking  of 
one  Scale,  and  rifing  of  the  other.  A  Man's  Pradice 
therefore,  under  the  Trials  of  God's  Providence,  are 
as  much  the  proper  Experiment  and  Evidence  of  the 
fuperior  Inclination  of  his  Heart,  as  the  Motion  of  the 
Ballance,  with  different  Weights,  in  oppofite  Scales, 
is  the  proper  Experiment  of  the  fitperior  Weight. 

Argument  III.  Another  Argument,  that  holy  Practice, 
in  the  Senfe  which  has  been  explain'd,  is  the  highcft 
Kind  of  Evidence  of  the  Truth  of  Grace  to  the  Con- 
fciences  of  Chriftians,  is,  that  in  Pra6lice,  Grace,  in 
Scripture  Style,  is  faid  to  be  made  perfetJ^  or  to  be 
fmiped.  So  the  Apoille  James  fays.  Jam.  ii.  22.  Seefi 
thou  how  Faith  wrought  with  his  PForks^  and  by  Works 
was  Faith  made  perfetl^  or  finijhedy  (as  the  Word  in  the 
Original  properly  fignifies.)  So  the  Love  of  God  is 
faid  to  be  made  perfed:,  or  finiihed,  in  keeping  his 
Commandments;  ijohnii.  4,  5.  He  that  faith^  I  know 
him^  and  keepeth  not  his  Commandments^  is  a  Liar^  and 
the  'Truth  is  yiot  in  him ;  hut  whofo  keepeth  his  JVord^  in 
him  verily  is  the  Love  of  God  perfe5fed.  The  Com- 
mandment of  Chrift,  which  the  Apoftle  has  efpecial 
Refpe6t  to,  when  he  here  fpeaks  of  our  keeping  his 
Commandments,  is  (as  I  obferved  before)  that  great 
Commandment  of  his,  which  refpeds  Deeds  of  Love 
to  our  Brethren ;  as  appears  by  the  following  Verfes, 
Again,  the  Love  of  God  is  faid  to  be  perfeded,  in  the' 
fame  Senfe,  Chap.  iv.  12,  If  ws  love  one  another^  God* 

dwdleth 


Part  III.  rf  gracious  JfeBicns.  43^ 

dwelkth   in  us, "  mid  bis  Love  is  perfeSied  in  us.     Here 
doubtkfs  the  Apoftle  has  ftill  Relpedl  to  lovino-  one' 
another,  in  the  lame  Manner  th.t  he  had  explain'd   in 
.  the  preceeding  Chapter,  fpeaking  of  loving  one  another,, 
^^s  a  Sign  of  the  Love  of  God,  Verie  17,  18.     Whojo 
\  hath  this  WorWs  Goods,  andftmtteth  up  his  Bowels ^  &c^ 
how  dwelkth  the  Love  of  God  in  him  ?  My  little  Children y, 
'  kt  us  not  love  in  Word,  neither  in  "Tongue,  hut  in  Deed  (or 
I  in  Work)  and  in  Truth.     By  thus  loving  in  Work,  the 
I  Apoftle  fays,  the  Love  of  God  is  perfe^ed  in  us.     Grace 
1 13  faid  to  be  perfected  or  finiihed  in  holy  Pradice,  as 
I  therein  it  is  brought  to  its  proper  Efted,  and  to  than 
I  Exercifc  which  is  the  End  of  the  Principle-,  the  Ten- 
dency and  Deiign  of  Grace,  herein  is  reached,  and  its 
Operation    compleated    and  crown'd.     As  the  7  ree  is 
made  perfed  in  the  Fruit-,  'tis  not  perfeded  in  the  Seed's 
j  being  planted  in  the  Ground-,  it  is  not  perfected  in  the 
I  ilrfl  quickning  of  the    Sttd,  and  in  ii:s    putting  forth 
Root  and  Sprout-,  nor  is  it  perfe6led when  it  comes  up 
out  of  the  Ground-,  nor  is  it  perfeded  in  bringing  forth? 
Leaves-,  nor  yet  in  putting  forth  Bloflbms:  But  when 
it  has  brought  forth  good  ripe  Fruit,  then  it  is  perfeded,- 
therein  it  reaeks  its  End,  the  Deiign   of  the  Tree  is 
fmifhed:  All  that  belongs  to  the  Tree  is   compleated 
and  brought  to  its  proper  Effed  in  the  Fruit:  So  is 
Grace  in  its  pradical   Exercifes.     Grace  is   faid  to  be 
made  perfed  or  finiflied  in  its  Work  or  Fruit,  in  the 
fame  Manner  as  'tis  faid  of  Sin,  Jam.  i.  15.  F/hen  Luf^ 
hath  conceived,  it  hringeth  forth  Sin,  and  Sin,  when  it  is 
finijhed,  hringeth  forth  Death.  Here  are  three  Steps -.frfr^ 
Sin  in  its  Principle  or  Habit,  in  the  Being  of  Luft  in  the 
Heart;  and  nextly,  here  is  its  conceiving,  confiding  in  the 
immanent  Exercifes  of  it  in  the  Mind;  and  laftly,  here 
is  the  Fruit  that  was  conceived  adually  brought  forth, 
in  the  wicked  Work  and  Pradice,     And  this  the  Apoillc 
calls  the  fmifhing  or  perfeHing  of  Sin:  For  the  Word 
in  the  Original  is  the  fame  that  h  tranilated  perfe^fedin 
ihoie  foremention'd  Places, 

Now 


44^  The  tn^oelfth  Sign  Part  111/ 

Now  certainly  if  itbefo,  if  Grace  be  in  this  Manner 
made  perfedl,  in  its  Fruit,  if  thefe  practical  Exercifes 
of  Grace  are  thofe  Exerciles  wherein  Grace  is  brought 
to  its  proper  Effecft  and  End,  and  the  Excrcifes  wherein 
whatfoever  belongs  to  its  Defign,  Tendency  and  Ope- 
ration iscompleated  and  crown'd;  then  thefe  Exercifes' 
mufl  be  the  higheft  Evidences  of  Grace  above  all  other 
Exercifes.  Certainly  the  proper  Nature  and  Tendency 
of  every  Princ  pie,  muft  appear  befl:  and  moft  fully,  in 
its  moft  perfect  Exercifes,  or  in  thofe  Exercifes  wherein 
its  Nature  is  mofl  compleatly  exerted,  and  its  Tendency 
moft  fully  anfwer'd  and  crown'd,  in  its  proper  Efted: 
and  End.  If  we  v;ould  fee  the  proper  Nature  of  any 
Thing  whatfoever,  and  fee  it  in  its  full  Diftindion  from 
o:her  Things  -,  let  us  look  upon  it  in  the  finiftiing  of 
it.  The  Apoftle  James  fays,  i?y  Works  is  Faith  made 
ferfeol ;  and  introduces  this  as  an  Argument  to  prove 
that  Works  are  the  chief  Evidence  of  Faith,  whereby 
the  Sincerity  of  the  ProfeiTors  of  Faith  is  juftified,- 
Jam.  ii.  And  the  /. poftle  y<?i?;^,  after  he  had  once  and 
again  told  us,  that  Love  was  made  perfe6l  in  keeping 
Chrift's  Commandments,  obferves,  i  John  iv.  i8.  l^hat 
perfebl  Love  cafleth  out  Fear.  Meaning  (at  leaft  in  Part) 
Love  made  perfedl  in  this  Senfe;  agreeable  to  what  he 
had  faid  in  the  foregoin.o;  Chapter,  ^hat  by  loving  in^ 
Deed  or  Work.,  we  know  that  we  are  of  the  "Truths  and 
Jh all  affure  our  Heart s.^  Verfe  i8,  19. 

Argur/ient  IV.  Another  Thing  which  makes  it  evi- 
dent, that  holy  Pradlice  is  the  principal  Evidence  that  we 
ought  to  make  ufeof  in  judging  both  of  our  own  and 
other's  Sincerity,  is,  that  this  Evidence  is  above  all 
others  infifted  on  in  Scripture.  A  common  Acquantancc 
with  the  Scripture,  together  with  a  little  Attention  and 
Obfervation,  will  be  luflicient  to  fliew  to  any  one,  that 
this  is  ten  Times  more  infifted  on  as  a  Note  of  true, 
Piety,  throughout  the  Scripture,  from  the  Beginning  of 
Qcnefis  to  the  End  of  Revelations^  than  any  Thing  elfe. 

And 


^ 


IP ART  III.  of  gracious  AffeBions.  441 

And   in   the   New  Te^'.ament,    where   Chrift  and  his 
Apoftles   do   exprefly,    and  of  declared  Purpofe,  lay 
down   Signs  of  true  Godlinefs,    this  is   almoft  wholly 
infilled  on.     It  may  be  obferved,  that  Chriil  and  his 
Apollles,  do  not  only  often  fay  thofe  Things,  in  their 
Difcourfing  on  the  great  Dodlrines  of  Keligion,  which 
do  fhew  what  the  Nature  of  true  Godlinefs  naufl  be,  or 
from  whence  the  Nature  and  Signs  of  it  may  be  inferred 
by  juft  Confequence,  and  often  occafiona-ly  ment  ons 
many  Things   which  do   appertain   to   Godlinefs-,  but 
they  do  alfo  often,  of  fet  Purpofe,  give  Signs  and  Marks 
for  the  Trial  of  Profeffors,  putting  them  upon   trying 
themifelves  by  the  Signs  they  give,  introducing   Vv/hat 
jthey  fay  with  fuch  like  Expreflions  as  thefe-,  By  this  you 
\jhall  knozv  that  you  know  God;   By  this  are  manifeft  the 
■Children  of  Cod  and  the  Child? en  of  the  Devil-,  He  that 
\  hath  this,  builds  on  a  g€od  Foundation  •,  He  that  hath  it  not, 
\huilds  on  the  Sand-,  Hereby  we  Jh all  ajftire  our  Hearts-^ 
'\He  is  the  Man  that  loveth  Chrift,  &e.    But  I  can  find  no 
Place,  where  either  Chrift  or  his  Apoftles   do  in  this 
Manner  give  Signs  of  Godlinefs,  (tho'  ihe  Places  are 
many)   but  where  chriftian  Pra6lice  is  almoft  the  only 
Thing  infifted  on.  Indeed  in  many  of  thefe  Places,  Love 
to  the  Brethren  is  fpoken  of  as  a  Sign  to  Godlinefs  ;  and* 
as  1  have  obferved  before)  there  is  no  one  virtuous  Af- 
fection or  Difpofition  fo  often  exprefly  fpoken  of  as  a 
Sign  of  true  Giace,  as  our  having  Love  one  to  another; 
But  then  the   Scriptures  explain  themfelves  to  intend 
chiefly  this  Love  as  exercifed  and  exprciTed  in  Pradice, 
or  in  Deeds  of  Love.    So  does  the  Apoftle  John  (who 
above  all  others  infifts  on  Love  to  the  Brethren  as  a  Sign 
of  Godlinefs)   moft  exprefly   explam  himfelf,    in  that 
I  John  iii.    14,  &c;  '  We  know  that  we  have  paffed 
from  Death  to  Life,  becaule  we  love  the  Brethren.  He 
that  loveth  not  his  Brother  abideth  in  Death.     Whofo 
hath  this  World's  Good,  and  feeth  his  Brother  havd 
Need,  and  fhuttech  up  his  Bowels  of  Compaflion  from 
him,  hov/  dwelleth  the  Love  of  God  in  him  ^.   My  little 

F  f  Children 


'44.2  7h^~4^elfth  Sign  Part  IIL- 

Children,  let  us  love,  not  in  Word,  neither  in  Tongue,  - 
but  in  Deed  (i.  e.  in  Deeds  of  Love)  and  in  Truth,  and 
hereby  we  know  that  we  arc  of  the  Truth,  and  fhall 
aflure   our   Hearts   before   him.'      So  that  when   the 
Scripture  fo  much  infifts  on  our  loving  one  another,  as 
a  great  Sign  of  Godlihefs,  we  are  not  thereby  to  under- 
Hand  the  immanent  Workings  of  Affedion  which  Men- 
feel  one  to  another,  fo  much  as  the  Soul's  praftifmg  alL 
the  Duties  of  thefecond  Table  of  the  Law,  all  which, 
the  new  Teftament  tell  us  again  and  again,  a  true  Love, 
one  to  another  comprehends-,    Rom.  xiii.   8,  and    ic 
GaL  V.  14.  Matth.  xxii,  39,  40.     So  that  really,  there 
is  no  Place  in  the  new  Teftament,  where  the  declared* 
Defign  is  to -give  Signs  of  Godlinefs,  but  that  holy 
Practice,  and  keeping  Chriil's  Commandments,  is  the 
Mark  chofen  out  from  all  others  to  be  infifted   on. 
Which  is  an  invincible  Argument  that  it  is  the  Chief  of- 
all  the  Evidences  of  Godlinefs:  Unlefs  we  fuppofe  that 
when  Chrift  and.his  Apoftles  on'Defign,  fet  themfelves^ 
about  thisBufmefs  of  giving  Signs,  by  which  profeffing.; 
Chriftians  in  all  Ages  might  determine  their  State,  they 
did  not  know  how  to  choofe  Signs  fo  well  as  we  could 
have  chofen  for  'em.     But   if  we  make  the  Word   of 
Chrift  our  Rule;  then  undoubtedly  thofe  Marks  which  • 
Chrift  and  his  Apoftles  did  chiefly  lay  down,  and  give 
to  us,  that  we  might  try  ourfelves  by  them,  thofe  fame' 
Marks  we  ought  efpecially  to  receive,  and  chiefly  to 
make  ufe  of,  in  the  Trial  of  ourfelves.*  And  furcly,- 
thofe  Things  which  Chrift  and  his  Apoftles  chiefly  in- 
fifted on  in  the  Rules  they  gave,  Minifters  ought  chiefly- 
to  inflft  on  in  the  Rules  they  give.     To  infift  much  on- 
thofe  Things  that  the  Scripture  infiftjs  little  on,  and  ta^ 
inflft  very  little  on  thofe  Things  on  which  the  Scripture 
infifts  much,  is  a  dangerous  Thing;  becaufe  it  is  going;„ 

out 


*  "  It  is  a  Aire  Rule,   (fays  Dr;  Prejlan)  that  what  the  Scriptures-!'  , 
**'beftow  much  Words  on,  we  fliould  have  much  Tho'ts  on;  and* 
**  what  the    Holy  Ghoft  urgeth   moft,   we  fhould  prize    moiU**^ 


IPart  III.  of  gracious  AffeSliom.  44 j' 

out  of  God's  Way,  and  is  to  judge  ourfelves,  and  guide 
others,  in  an  unfcriptural  Manner.  God  knew  which 
Way  of  leading  and  guiding  Souls  was  fafeft  and  beit 
for  them :  He  infifted  fo  much  on  fome  Things,  be- 
caufe  he  knew  it  to  be  needful  that  they  fhould  be  in- 
filled on ;  and  let  other  Things  more  alone,  as  a  wife 
God,  becaufe  he  knew  it  was  not  beil  for  us,  fo  much 
as  to  lay  the  Weight  of  the  Trial  there.  As  the  Sabbath 
was  made  for  Man,  fo  the  Scriptures  were  made  for 
Man-,  and  they  are  by  infinite  Wifdom  fitted  for  our 
Ufe  and  Benefit.  We  fhould  therefore  make  them  our 
Guide  in  all  Things,  in  our  Thoughts  of  Religion,  and 
of  ourfelves.  And  for  us  to  make  that  great  which  the 
Scripture  makes  little,  and  that  little  which  the  Scripture 
makes  greats  tends  to  give  us  a  monftrous  Idea  of  Re- 
ligion i  and  (at  leafl:  indiredly  and  gradually)  to  lead  us 
wholly  away  from  the  right  Rule,  and  from  a  right 
Opinion  of  ourfelves,  and  to  eftablilh  Delufion  and 
Hypocrify. 

Argument  V.  Chriftian  FraSiiccis plainly  fpoken  ofih 
the  fVord  of  Gody  as  the  main  Evidence  of  the  Truth  of 
3race,  not  only  to  others,  but  to  Men's  own  Con- 
'ciences.  It  is  not  only  more  fpoken  of  and  infifted  on 
han  other  Signs,- but  in  many  Places  where  it  is  fpoken 
l)f,  it  is  reprefented  as  the  Chief  of  all  Evidences.  This 
ts  plain  in  the  Manner  of  Exprefllon  from  Time  to 
rime.  If  God  were  now  to  fpeak  from  Heaven  to  re- 
blve  our  Doubts  concerning  Signs  of  Godlinefs,  and 
lould  give  fome  particular  Sign,  that  by  it  all  might 
:now  whether  they  were  fincerely  Godly  or  not,  with 
uch  emphatical  ExpreflTions  as  thcfe.  The  Man  that 
las  fuch  a  Qualification  or  Mark,  That  is  the  Man  that 
s  a  true  Saint \  that  is  the  very  Man;  by  this  you  may 
\noWy  this  is  the  Thing  by  which  it  is  manifeft  who  are 
'aints  a7td  who  are  Sinners^  fuch  Men  as  thefe  are  Saints 
ndeed\  Should  not  we  look  upon  it  as  a  Thing  beyond 
)oubt,  that  this  was  given  as  a  fpecial,  and  eminently 

F  f  2  diilinguifhing 


4-44  ^^^  twelfth  Sign  Part  IIL 

diflinguifhing  Note  of  true  Godlinefs  ?  But  this  is  the 
very  Cafe  with.Refped  to  the  Sign  of  Grace  I  am  fpeak- 
ing  of;  God  has  again  and  again  utter'd  himfelf  in  his 
Word  in  this  very  Manner,  concerning  chriilian  Pradlice'; 
■as  John  xiv.  He  that  hath  my  Commandments  and  keepeth 
them^  HE  IT  IS  THAT  LOVETH  ME.     This  Chrift  in  this 
Place  gives  to  the  Difciples,  not  fo  much  to  guide  'em 
in  judging  of  others,  but  to  apply  to  themfelves   for 
their  own  Comfort  alter  hi   Departure,  as  appears  by 
every  Word  of  the  Context.   And  by  the  Way  I  would 
bbferve,  that  not  only  the  Emphafis  with  which  Chrift 
utters  himfelf  is    remarkable,  but  alfo  his  fo  mut:h  in-* 
fifbing  on,  and  repeating  the  Matter,  as  he  does  in  the 
Context;  Ver.  15.  'If  ye  love  me,  keep  my  Command- 
ments.'    Ver.  23.   '  If  a  Man  love  me,  he  will  keep  my 
Words.'     And  Ver.    24.   '   He   that   loveth  me  not, 
keepeth  not  my  Sayings.'     And  in  the   next  Chapter 
over  and  over;  Ver.    2.    'Every  Branch  in  me  that 
beareth  not  Fruit,  he  taketh  away ;  and  every  Branch 
that   beareth  Fruit,  he  purgeth.'     Ver.   8.  '  Herein  is 
my  Father  glorified,  that  ye  bear  much  Fruit,  fo  fhall 
ye  be  my  Difciples.'     Ver.  14.  Ye  are  my  Friends,  if  ye 
do  whatfoever  I  command  you.'     We  have  this  Mark 
laid  down  with  the  fame  Emphafis  again  John  viii.  31.' 
*  If  ye  continue  in  my  Word,  then  ye  are  my  Difciples 
TNDEED.'     And  again  i  John  ii.  3'.  **" Hereby  we  do 
know  that  we   know  him,  if  we  keep  his  Command- 
ments.*    And  Ver.  5.  '  Whofo  keepeth  his  Word,  m 
HIM  VERILY   is   the  Lovc  of  Godperfeded;  hereby 
know  we  that  we   are  in  him.'     And  Chap.  iii.  18,  19. 
Let  us  Love  in  Deed  and  in  Truth,  hereby  we  knovy  , 
that  we  are  of  the  Truth.'     What  is  tranilated  hereby^ 
would  have  been  a  little  more  emphatical,  if  it  had  been 
render'd  more  literally  from  the  Original,  by  this  we 
do  knovj. — And  how  evidently  is  holy  Fra6libe  fpoken 
of  as  the  grand  Note  of  Diftindlion  between  the  Chii-| 
dren  of  God,  and  the  Children  of  the  Devil,  in  Ver.  icj' 
of  the  fame  Chapter?  In  this  the  Children  of  God  are:" 

maniteftj 


JPart  IIL  of  graciom  AffeBlom.  445 

manifeft,  and  the  Children  of  the  Devil.'     Speaking  of 
;  a  holy,  and  a  wicked  Praflice,  as  may  be  fcen  in  all  the 
; Context;  as  Ver.  3.  '  Every  Man  that  has  this  hope  in 
him,  piirifieth  himfelf,  even  as  he  is  pure.'  Ver.  6,  7, 
S,  9,  10.  '  Whofoever  abideth  in  him  finneth  not-,  who- 
foever  finneth,    hath  not   leen  him  nor  known   him. 
Little  Children,  let  no  M^n  deceive  you;  he  that  doth 
i  Righreoufnefs  is  righteou  ,  even  as  he  is  righteon^.-,  he 
I  that  committcth  Sin  is  of  the  Devil.     Whofoever  is  born 
i  of  God  fmneth  not.      Whoioever  doth  not  Righteouf- 
I  nefs  is  not  of  God.     So  we  have  the  like  Emphafis  2 
I  John  vi.  '  This  ts  Love,  that  v/e  walk  after  his  Com- 
j'mandments.'     That  is  (as  we  mud  underftand  it)  T^his 
\is  the  f  roper  Evidence  of  hove.     So  i  John  v.  3.     '  This 
I  IS  THE  Love  of  God,  that  we  keep  his  Commandments.* 
i  So  the  Apoftle  J  ames^  fpeaking  of  the  proper  Evidences 
of  true  and  pure  Religion,  fays.  Jam.   i.   27.  '  Pure 
Religion,  and  undcfiled  before  God  and  the  Father,  is 
THIS,   to  vifit   the  Fatherlels  and   Widows    in    their 
Affliction,    and  to  keep    himfelf  unfpotted   from  the 
World.'     We  have  the  like  emphatical  ExprefTions  ufed 
about  the  fame  Thing  in  the  old  Teilament;  Job.  xxviii. 
28.  '  And  unto  Man  he  faid.  Behold  the  Fear  of  the 
Lord,  that  is  Wifdom,  and  to  depart  from  Evil«is  Un- 
derftanding.'     Jer.  xxii.  15,   16.     '  Did  not  thy  Father 
eat  and  drink,  and  do  Judgment  and  Juftice? — He 
I  judged  the  Caufe  of  the  Poor  and  Needy  :  Was  not  thi-s 
I  to  know   me?   faith  the  Lord.'     Pfal.  xxxiv.  11,   &c. 
*  Com.e  ye  Children  unto  me,  and  I  will  teach  you  the 
Fear  of  the  Lord.— Keep  thy  Tongue  from  Evil,  and  thy 
Lips  from  fpeaking  Guile-,  depart  from  Evil,  and  do 
Good,  feek  Peace,  and   purfue  it.'     Pfal.  xv.    at   the 
Beginning,   '  Who  fhall  abide  in  thy  Tabernacle }  Who 
fhall  dwell  in  his  holy  Hill?  He  thatwalketh  uprightly, 
&c.'  Pfal.  xxiv,  3,  4. '  Who  fhall  afcend  into  the  Hill  of 
the  Lord  ?  And  who  {hall  fland  in  thy  holy  Place  ?  He 
that  hath  clean  Hands,  and  a  pure  Heart,  &c.'    Pfal. 
cxix.  I.  '  Blefled  are  the  Undcfiled  in  the  Way,  whc^ 

walk 


^  46  The  twelfth  Sign  Part  III. 

walk  in  the  Lav/  of  the  Lord.'  Ver.  6.  *  Then  fhall  I 
not  be  aftiamed,  when  I  have  Refpeft  to  aU  thy  Com- 
mandments.* Prov.  viii.  13.  '  The  Fear  of  the  Lord  is  tQ 
hate  Evil. 

So  the  Scripture  never  ufes  fuch  emphatical  Expref— 
fions  concerning  any  other  Signs  of  Hypocrify,  and  Un- 
foundnefs  of  Heart,  as  concerning  an  unholy  Pra6tice, 
So  Gal.  vi.  7.  "  Be  not  deceived,  God  is  not  mocked : 
For  whatfoever  a  Man  foweth,  that  fhall  he  alfo  reap.* 
I  Cor.  vi.  9,  10.  '  Be  not  deceived,  neither  Fornicators, 
nor  Idolaters,  &c.  fhall  inherit  the  Kingdom  of  God.* 
Eph.  V.  5.  6.  '  For  this  know,  that  no  Whoremonger, 
nor  unclean  Perfon,  &c.  hath  any  Inheritance  in  the 
Kingdom  of  Chrill  and  9^  God:  Let  no  Man  deceive 
you  with  vain  Words:'  i  John  iii.  7,  8.  ^  Little  Chil- 
dren, let  no  Man  deceive  you ;  he  that  doth  Righteouf- 
pefs  is  righteous,  even  as  he  is  righteous :  He  that  com- 
mitteth  Sin  is  of  the  Devil.'  Chap.  ii.  4.  '  He  that  faith, 
I  know  him,  and  keepeth  not  his  Commandments,  is  a 
L:ar,  and  the  Truth  is  not  in  him.'    And  Chap.  i.  6. 

*  If  we  fay  we  have  Fellowihip  with  hini,  and  walk  ia 
Darknefs.  we  lie,  and  do  not  the  Truth.'     Jam.  i.  27. 

*  If  any  Man  among  you  feem  to  be  religious,  and 
bridleth  not  his  Tongue,  but  deceiveth  his  own  Heart, 
this  Man's  Religion  is  vain.'  Chap.  iii.  14, 15.  *  If  ye 
have  better  Envying  and  Strife  in  your  Hearts,  glory 
not,  and  lie  not  againft  the  Truth:  This  Wifdom 
defcendeth  not  from  above,  but  is  earthly,  fenfual,  de- 
vilifh.'  Pfal.  cxxv.  5.  *  As  for  fuch  as  turn  afide  to 
their  crooked  Ways,  the  Lord  fhall  lead  them  forth  with 
the  Workers  of  Iniquity.'  Ifai.  xxxv.  8.  '  An  high 
Way  fhall  be  there,  and  it  fhall  be  called  the  Way  of  * 
Holinefs  -,  the  Unclean  fhall  not  pafs  over  it.'  Rev.  xxi, 
27.  '  And  there  fhall  in  no  wife  enter  into  it,  whatfo- 
ever worketh  Abomination,  or  maketh  a  Lie:'  And  in 
many  Places.  '  Depart  from  nie,  I  know  you  not,  y^ 
that  work  Iniquity.' 

4rgum€nt 


IPart  III,  of  gracious  jiffeditom.  44-7 

Argument  VI.  Another  Thing  which  makes  it  evicknt, 
that  holy  Praftice  is  the  chief  of  all  the  Signs  of  the 
Sincerity  of  ProfefTors,  not  only  to  the  World,  but  to 
!their  own  Confciences,  is,  that  this  is  the  grand  Evi- 
dence which  will  hereafter  be  made  Ufe  of,  before  the 
Judgment  Seat  of  God  ^  according  to  which  his  Judg- 
ment will  be  regulated,  and  the  State  of  every  ProfefTor 
of  Religion  unalterably  ,  determined.  .In  the  future 
jjudgment,  there  will  be  an  open  Trial  of  ProfefTors ; 

nd  Evidences  will  be  made  ufe  of  in  the  Judgment. 
For  God's  future  judging  of  Men,  in   order  to  their 

ternal  Retribution,  will  not  be  his  trying,  and  finding 
out,  and  pafTing  a  . Judgrnent  upon  the  State  of  Men's 
Hearts,  in  his  own  Mind;  but  it  will  be  a  declarative 
Judgment:  And  the  End  of  it  will  be,  not  God's  for- 
ming a  Judgrnent. w^ithin  him.felf,.  but  the Manifeflation 
of  his  Judgment,  and  the  Righteoufnefs  of  it,  to  Men's 
own  Confciences,  and  to  the  World.    And  therefore  the 
Day  of  Judgment  is  called  the. Day  4/" /i?^  Revelation  cf 
the  right eoiis  Judgment  o/God^rRom.  ii.  5.  And  the  End 
of  God's  future  Trial  and  Judgment  of  Men,  as  to  the 
Part  that  each  one  in  particular  is  to  have  in  the  Judg- 
ment, will  be  efpecially  the  clear  Manifeflation  of  God's 
righteous  Judgment,  with.Refped  to  hirn,  to  his  Con- 
bience:  As  his  manifefl  by  JVf^//Z?.  xviii.  ,31,  to  the 
End.    Chap.  XX,  8,  15.    Chap.  xxii.  11,. 12,  13.   Chap. 
XXV.  19,  50,  and  Verfe  35,  to  the- End.    -Lukexix.  15, 
23.  And  therefore  tho'  God  needs  no  Medium,  whereby 
to  make  the  Truth  evident  to  himfelf,  yet  Evidences 
will  be  made  ufe  of  in  his  future  judging  of  Men.     And 
doubtlefs  the  Evidences  that  will  be  made  ufe  of  in  their 
Trial,  will  be  fuch  as  will  be  befl  fitted  to  ferve  the  Ends 
rf  the  Judgment ;  viz,  the  Manifeflation  of  the  righte- 
ous Judgment  of  God,  not  only  to  the  World,  but  to 
■Men's  own  Confciences.     But  the  Scriptures  do  abun- 
dantly teach  us,  that  the  grand  Evidences  which  the 
Judge  will  make  ufe  of  in  the  Trial,  for  thefe  Ends, 
according  to  which  the  Judgment  of  every  one  fhall  be 

regulated 


7he  twlfth  Sign  Part  IIT: 

regulated,  and  the  irreverfible  Sentence  pafs'd,   will  be 
IVlen's  Works,  or  Pradice,  here  in  this  World;  Rev. 
XX.    12.     *  And  I  fiw  the  Dead,  fmall  and  great,  ftand 
before  God;   and  the  Books    were  opened— And  the 
Dead  were  judged   out  of  thofe  Things  which  were ' 
written  in  the  Books,  according *to  their  Works.'     So 
Verfe  13.   '  And  the  Sea  gave  up  the  Dead  which  were 
in  it,  and  Death  and  Hell  gave  up  the  Dead  which  were 
in  them;  and  they  were  judged,  every  Man,  according 
to  their  Work.'  2  Cor.  v.  10.  '  For  we  mud  all  appear 
before  the  Judgment  Seat  of  Chrift,  that  every  one  may 
receive  the  Things  done  in  the  Body,  whether  it  be  good 
or  bad.'    So  Men's  Pradlice  is  the  only  Evidence,  that 
Ghrifl  reprefents  the  future  Judgment  as  regulated  by, 
in  that  moll  particular  Defcrip  ion  of  the  Day  of  Judg- 
ment, which  we  have  in  the  holy  Bible,  Matth.  xxv. 
at  the  latter  End.     See  alfo  Rom.  ii.  6,-13.  J^^-  ^'^'^^' 
10.  Job.   xxxiv.    II.   Prov.   xxiv.  12.  Jer.   xxxii.   19. 
Rev.  xxii.  12.  Matth.  xvi.  27.  Rev.  ii.  23.  Ezek.  xxxiii. 
so.  I  Pet.  i.  17.  The  Judge  at  the  Day  of  Judgment, 
won't  (for  the  Convi6tion  of  Men's  own  Confciences, 
and  to  manifefl  'em  to  the  World)  go  about  to  examine 
Men,  as   to  the  Method  of  their  Experiences,  or  fet 
every  Man  to  tell  his  Story  of  the  Manner  of  his  Con- 
verfion ;  but  his  Works  will  be  brought  forth,  as  Evi- 
dences of  what  he  is,  what  he  has  done  in  Darknefs  and 
in  Light;  Eccl.  xii.  14.     '  For  God  will  bring  every 
Work  into  Judgment,  with  every  fecret  Thing,  whe- 
ther it  be  good,  or  whether  it  be  evil.'     In  the  Trial 
that   PiofelTors  Ihall  be  the  Subjedls  of,  in  the  future 
Judgment,  God  will  make  ufe  of  the  fame  Evidences, 
to  manifeft'em  to  themfelves  and  to  the  World,  which 
he  ma'  es  ufe  of  to  manifefl  them,  in  the  Temptations 
or  Trials  of  his  Providence  here,  viz.   Their  Practice, 
in  Cafes   wherein  Chrift  and  other  Things  come  into 
adual  and  immediate   Competition.     At  the   Day  of 
Judgment,  God,  for  the  iv^anifeftation  of  his  righteous 
Judgment^  will  weigh  Profeffoirs  in  a  Balance  that  is 

vifible. 


Part  III.  of  gracious  JlffeBiom.  449 

vifible.     And  the  Balance  will  be    the  fame  that  he 
weighs  Men  in  now  -,  which  has  been  already  defcribed. 
Hence  we  may  undoubtedly  infer,  that  Men's  Works 
(taken   in  the  Senfe  that   has  been  explain'd)  are  the 
highefl  Evidences,  by  which  they  ought  to  try  them- 
felves.     Certainly  that  which  our  fupreme  Judge  will 
chiefly  make  ufe  of,   to  judge  us  by,  when  we  come  to 
Hand  before  him,  we  fliould  chiefly  make  ufe  01,    to 
judge  ourfelves  by.*  If  it  had  not  been  revealed  in  what 
Manner,  and  by  what  Evidence  the  Judge  wouki  pro-r 
ceed  with  us  hereafter-,  how  natural  would  it  be  for  one 
to  fay,  "  O  that  I  knew  what  Token  God  will  chiefly 
•"  look  for  and  infifl:  upon  in  the  lafl:  and  decifive  Judg- 
^'  ment-,  and  which  he  expe(3:s  that  all  fliould  be  able  to 
^'  produce  who  would  then  be  accepted  of  him,  and  ac- 
^'  cording  to  v/hich  Sentence  fliall  be  pafs'd  ;  that  I  mighc 
*'  know  what  Token  or  Evidence  cfpecially  to  look  ac 
*-'  and  feek  after  now^  as  I  would  be  lure  not  to  fail  then." 
And  feeing  God  has  fo  plainly  and  abundantly  revealed 
what  this  Token  or  Evidence  is-,  furely  if  we  a(5l  wifely, 
we  fliall  regard  it  as  of  the  greatefl:  Importance. 

Now  from  all  that  has  been  faid,  I  think  it  to  be 
abundantly  manifefl:,  that  chrifliian  Pradice  is  the  mofl: 
proper  Evidence  of  the  gracious  Sincerity  of  ProfeflTors, 
to  themfelves  and  others  •,  and  the  chief  of  all  the  Marks 
pf  Grace,  the  Sign  of  Signs,  and  the  Evidence  of  Evi- 
dences, that  which  feals  and  crowns  all  other  Signs. — 
1  had  rather  have  the  Tefliimony  of  my  Confcience,  that 
I  have  fuch  a  Saying  of  my  fupreme  Judge  on  m.y  Side, 
as  that,  John.  xiv.  21.  He  that  hath  my  Commandments 
and  keepetb   them^  he  it  is  that  Icveth  me;  than    the 

Judgment, 

*  "  That  v/hlch  God  maketh  a  Rule  of  his  own  Judgment,  as  that 
<*  by  which  he  judgeth  of  evei-y  Man,  that  is  a  fure  Rule  for  every 
**  Man  to  judge  himfelf  by.  That  which  we  fliall  be  judged  by  at 
**  the  lail  Day,  is  a  fure  Rule  to  apply  to  ourfelves  for  the  prefent. 
**  Now  by  our  Obedience  and  Works,  he  judgeth  us.  He  nvill  gi^ve 
to  enjery  Man  according  to  his  Works,''*      Dr  PreJion\  Churches  Car- 


450  The  twelfth  Sign  Part  IIIc 

Judgmeiit,  and  fulled  Approbation,  of  all  the  wife, 
found  and  experienced  Divines,  that  have  lived  this 
thoufand  Years,  ,on  the  moil  exad  and  critical  Examina- 
tion of  my  Experiences,  as  to  the  Manner  of  my  Con- 
verfion.  Not  that  there  arc  no  other  good  Evidences 
.of  a  State  of  Grace  but  this.  There  may  be  other  Exer- 
icifes  of  Grace,  befides  thefe  cflicient  Exercifes,  which 
ithe  Saints  may  haye  in  Contemplation,  that  may  be  very 
ifatisfying  to  them  :  But  yet  this  is  the  chief  and  moft 
proper  Evidence.  There  rn>ay  be  feveral  good  Evi- 
dences that  a  Tree  is  a  Fig-Tree ;  but  the  higheft  and 
anofl  proper  Evidence  of  it,  is,  that  k  adually  bears 
pigs.  "Tis  pdlTible  that  ^  Man  may  have  a  good 
Affurance  of  a  State  of  Grace,  .at  :his  firft  Converfion, 
fbcfore  he  has  had  Opportunity  to  gain  Affurance,  by 
.this  great  Evidence  I  am  fpeaking  of.-— If  a  Man  hears 
.that  a  c^Fcat  Treafure  is,  offered  him,  in  a  diftant  Place, 
on  Condition  that  he  will  prize  it  fo  much,  as  to  be  wil- 
ling to  leav€  what  he  poffeifes  at  home,  and  go  a  Journey 
for  it,  over  the  Rocks  and  Mountains  that  are  in  the 
Way,  to  the  Place  where  it  is ;  'tis  pofTjble  the  Man 
.may  be  well  affured,  that  he  values  the  Treafure  to  the 
Degree  fpok^n  of,  as  foon  as  the  Offer  is  made  him  •,  he 
may  feel  a  Willingnefs  to  go  for  the  Treafure,  within 
him,  beyond  all  Doubt:  But  yet,  this  don't  hinder  but 
that  his  a6lual  going  for  it  is  the  highelt  and  mofl  pro- 
per Evidence  of  his  being  willing,  not  only  to  others, 
]but  to  himfdf.  But  then  as  an  .Evidence  to  himfetf, 
his  outward  A6lions,  and  the  Motions  of  his  Body  in 
Jiis  Journey,  are  not  confidered  alone,  excluiive  of  the 
Adion  of  his  Mind,  and  a  Confcioufnefs  within  him- 
felf,  of  the  Thing  that  moves  him,  and  the  End  he 
-goes  for;  otherwife,  his  bodily  Motion  is  no  Evidence 
to  him,  of  his  prizing  the  Treafure.  In  fuch  a  Manner 
is  chriftian  Praftice  the  moft  proper  Evidence  of  a  faving 
Value  of  the  Pearl  of  great  Price^  and  Treafure  hid  in 
$he  Field. 

Chriftian 


Part  III.  of  gracious  JlffeBions.  451 

Chrillian  Pradlice  is  the  Sign  of  Signs,  in  this  Senfe 
that  it  is  the  great  Evidence,  which  confirms  and  crowns 
all  other  Signs  of  Godlinefs.     There  is  no  one  Grace  of 
the  Spirit  of  God,  but  that  chriftian  Pradice  is  the  mofl 
proper  Evidence  of  the  Truth  of  it.     As  it  is  with  the 
Members  of  our  Bodies,  and  all  our  Utenfils,  the  pro- 
per Proof  of  the  Soundnefs  apd  Goodnefs  of  'em,  is  iri 
the  Ufe  of  'emj  fo  it  is  witji  our  Graces  (which   are 
given  to  be  ufed  in  Pradlice,  as  much  as  our  Hands  and 
i  Feet,  or  the  Tools  with  whic|i  we  work,  or  the  Arms 
;  with  which  we  fight)  the  proper  Trial  and  Proof  of  them 
:  is  in  their  Exercife  in  Pradice.     Mofl  of  the  Things  we 
;  ufe,  are  ferviceable  to  us,  and  fo  have  their  Scrviceable- 
,  nefs  proved,  in  fome  PrefTure,  Straining,  Agitation,  or 
I  Collifion.     So  it  is  with  a  Bow,  a  Sword,  an  Ax,  a  Saw, 
!  a  Cord,  a  Chain,  a  Staff,  a  Foot,  a  Tooth,  &c.     And 
they  that  are  fo  weak,  as  not  to  bear  the  Strain  or  Pref- 
fure  we  need  to  put  them  to,  are  good  for  nothing.    So 
i  it  is  with  all  the  Virtues  of  the  Mind      The  proper 
Tnal  and  Proof  of  them  is  in  being  exercifed  under  thofe 
Temptations  and  Trials  that  God  brings  us  under,  in 
the  Courfe  of  his  Providence,  and  in  being  put  to  fuch 
Service  as  ftrains  hard  upon  the  Principles  of  Nature. 

Pradlice  is  the  proper  Proof  of  the  true  and  faving 
Knowledge  of  God  \  as  appears  by  that  of  the  Apoille  al- 
ready mention'd.  Hereby  do  we  knovj  that  we  know  hm^ 
that  we  keep  his  Commandments.  'Tis  in  vain  for  us  to 
frofefs  that  we  know  God.,  if  in  Works  we  deny  him.  Tit. 
i.  16.  And  if  we  know  God^  but  glorify  him  not  as  Gody 
our  Know  lege  will  only  condemn  us,  and  not  fave  us, 
Rom.  i.  21.  The  great  Note  of  that  Knowledge  which 
favcs  and  makes  happy,  is  that  it  is  pradical  -,  John  xiii. 
17.  If  ye  know  thefe  Things,  happy  are  ye  if  ye  do  them, 
job.  xxviii.  28.  7*^  depart  from  Evil  is  tjnderjlanding. 

Holy  Pradice  is  the  proper  Evidence  of  Repentanct. 
When  the  Jews  profefTed  Repentance,  when  they  came 
confefTmg  their  Sins,  to  John.,  preaching  the  Baptifm 
©f  Repentance  for  the  RemifTion  of  Sinsj  he  direded 

'cm 


452  ^he  twelfth  Sign  Part  III. 

''em  to  the  right  Way  of  getting  and  exhibiting  proper 
Evidences  of  the  Truth  oi  their  Repentance,  when  he 
faid  to  'em.  Bring  forth  Fruits  m.eet  for  Repentnnce,M2.uh, 
iii.  8.  Which  was  agreab  e  to  the  Pradice  of  ihe  Apollle 
Paui^  fee  Ads  xxvi.  20.  Pardon  and  Mercy  are  from 
time  to  time  promifed  to  him  who  has  this  Evidence  of 
true  Repentance,  that  he  forfakes  his  Sin  -,  Prcv.  xxviii. 
13,  and  Ipi.  \v.  j-,  and  many  other  Places. 

Holy  Pradice  h  the  proper  Fvidence  of  a  y^zw;/^ 
Faith,  'Tis  evident  that  the  /"^poflle  y^/;?^j  fjcaks  of 
Works,  as  what  does  eminently  jiiihfy  Faith,,  or  (which 
is  the  fame  Thing)  juilify  the  ProfefTors  of  Faith,  and 
vindicate  and  manifeil  the  Sincerity  of  their  Profefllon, 
not  only  to  the  Wc  rid,  but  to  their  own  Ccnfcienccs: 
As  is  evident  by  the  Inirance  he  gives  of  Abraham^  Jam. 
ii.  21, — 24.  And  in  Verfe  20,  and  26,  he  fpeaks  of  the 
pradical  and  v;orking  Nature  of  Faith,  as  the  very  Life 
and  Soul  of  it-,  in  the  fame  Manner,  that  the  adive 
Nature  and  Subilance,  which  is  in  the  Body  of  a  Man, 
is  the  Life  and  Soul  of  that.  And  if  fo,  doubtiefs 
Practice  is  the  proper  Evidence  of  the  Life  and  Soul  of 
true  Faith,  by  which  it  is  diilinguifhed  from  a  dead 
Faith,  For  doubtiefs,  Pradice  is  the  mod  proper 
Evidence  of  a  practical  Nature,  and  Operation  the  molt 
proper  Evidence  of  an  operative  Nature. 

Pradlice  is  the  beil  Evidence  of  a  faving  Belief  of 
ihe  'Truth.  That  is  fpoken  of  as  the  proper  Evidence  of 
the  Truth's  being  in  a  prcfefTing  Chriilian,  that  he  walks 
in  the  Truths  3  John  iii,  /  rejoiced  greatly^  when  the 
Brethren  came  and  teflified  of  the  Truth  that  is  in  thee, 
even  as  thou  walkejl  in  the  Truth. 

Pradice  is  the  mcft  proper  Evidence  of  a  true  coming 
to  Chrift,  and  accepting  of,  and  clofing  with  him.  A  true 
and  faving  Coming  to  Chrift,  is  (as  Chrift  often  teaches) 
a  Coming  fo,  as  to  forfake  all  for  him.  And  as  was 
obferved  before,  to  forfake  all  for  Chrift  in  Heart,  is  the 
fame  Thing  as  to  have  a  Heart  adually  to  torfake  all ; 
but  the  proper  Evidence  of  having  a  Heart  a6lually  to 

forfake 


of  gracious  AffeBiom^  453 

forfake  all,  is  indeed  adiially  to  forfake  all,  fo  far  as 
called  to  it.  If  a  Prince  makes  Suit  to  a  Woman  in  a 
far  Country,  that  fhe  would  forfake  her  own  People, 
and  Father's  Houfe,  and  come  to  him,  to  be  his  Bride; 
the  proper  Evidence  of  the  Compliance  of  her  Heart 
with  the  King's  Suit,  is  her  adlually  forfaking  her  own 
People,  and  Father's  Houfe,  and  coming  to  him.  By 
this,  her  Compliance  with  the  King  s  Suit,  is  made  per- 
fe6t,  in  the  fame  Senfe,  that  the  Apoftle  James  fays,  by 
JVorks  is  Faith  madeperfeLl.^  Chrift  promifes  us  eternal 
Life,  on  Condition  of  our  Coming  to  him :  but  it  is  fuch 
a  Coming  as  he  dire6led  the  young  Man  to,  who  came 
to  enquire:  IVhat  he  fioall  do^  that  he  may  have  eternal 
Life\  Chrift  bid  him  Go^  and  fell  all  that  he  had^  and 
come  to  him^  and  follow  him.  If  he  had  confented  in  his 
Heart  to  the  Propofal,  (and  had  therein  come  to  Chrift 
in  his  Heart)  the  proper  Evidence  of  it  would  have  been 
his  doing  of  it :  And  therein  his  coming  to  Chrift  would 
have  been  made  perfect.  When  Chrill  called  Levi  the 
Publican,  when  fitting  at  the  Receipt  of  Cuftom,  and 
in  the  midft  of  his  worldly  Gains  ^  the  clofing  of  hcvi% 
Heart  v/ith  this  Invitation  of  his  Saviour,  to  come  to 
him,  was  manifefted,  and  made  perfeft,  by  his  adlually 
rifing  up,  leaving  all,  and  following  him,  Luke  v.  27. 
28.  Chrift  and  other  Things,  are  fet  before  us  together, 
for  us  pradlically  to  cleave  to  one,  and  forfake  the 
other:  In  fuch  a  Cafe,  a  pradicai  Cleaving  to  Chrift,  is 
a  pradical  Acceptance  of  Chrift  i  as  much  as  a  Beggar's 

reaching 

*  "  Our  real  taking  of  Chrift,  appears  in  our  Actions  and  Works; 
'■  Ifai.  i.  -9.  If  ye  conjent  and  obey,  ye  Jhall  eat  the  gocd  Thi?2ges  of  the 
*  Land.  That  is,  If  ye  will  confent  to  take  Jehovah  for  your  Lord 
'■  and  King;  Ifyegi-ve  Confent  \  there  is  the  firft  Thing  ;  But  that  is 
6  not  enough;  hut  if  ye  alfo  abey.  The  Confent  that  ftandeth  in  the 
«  inward  Act  of  the  Mind,  the  Truth  of  it  will  be  feen  in  your 
<  Obedience,  in  the  Afts  of  your  Lives.  If  ye  confent  and  obey,  ye 
i  Jhall  eat  the  good  Things  of  the  Land',  that  is,  you  ih  all  take  of  all 
«  that  he  hath  that  is  convenient  for  you  ;  Fur  then  you  are  married 
<■  to  him  in  Truth,  and  have  an  latcrcft  in  all  his  Guods»'«  Dr, 
Prefion  Church's  Carriage, 


4^4  ^^^  twelfth  iSigfi  1?AKT  III. 

reaching  out  his  Hand,  and  taking  a  Gift  that  is  offcr'd,^ 
is  his  p radical  Acceptance  of  the  Gift.  Yea,  that  Ad 
of  the  Soul  that  is  in  cleaving  to  Chrift  in  Pradice,  is 
itfelf  the  mod  perfed  coming  of  the  Soul  to  Chrift. 

Pradice  is  the  moft  proper  Evidence  of  Trufting  in 
Chrift  for  Salvation.     The  proper  Signification  of  the 
Word  Triifiy  according  to  the  more  ordinary  Ufe  of  it, 
both  in  common  Speech,  and  in  the  holy  Scriptures, 
is  the  Emboldening  and  Encouragement  of  a  Perfon's 
Mind,  to  run  fome  Venture  in  Pradice,  or  in  fomething 
that  he  does,  on  the  Credit  of  another's  Sufficiency  and 
Faithfulnefs.     And  therefore  the  proper  Evidence  of 
his  Trufting,  is  the  Venture  he  runs  in  what  he  does.     He 
is  not  properly  faid  to  run  any  Venture,  in  a  Dependance 
on  any  Thing,  that  does  nothing  on  that  Dependance, 
or  vvhofe  Pra6tice  is  no  otherwife  than  if  he  had  no  De- 
pendance.    For  a  Man  to  run  a  Venture,  on  a  Depen^ 
dance  on  another,  is  for  him  ro^^  fomething  from  that 
Dependance,  by  which  he  feems  to  expofe  himfelf,  and 
which  he  would  not  do,  were  it  not  for  that  Dependance, 
And  therefore  it  is  in  complying  with  the  Difficulties, 
and  fecming  Dangers  of  chriftian  Pradice,  in  a  Depen- 
dance on  Chrift's  Sufficiency  and  Faithfulnefs  to  beftow 
eternal  Life,  that  Perfons  are  faid  to  venture  themfelves 
upon  Chrift,  and  truft  in  him  for  Happinefs  and  Life,  v 
They  depend  on  fuch  Promifes  as  that,  Matth.  x.  '^g. 
He  that  lofeth  his  Life  for  my  Sake^  fhallfind  it.     And  io 
they  part  with  all,  and  venture  their  All,  in  a  Depen- 
dance on  Chrift's  Sufficiency  and  Truth.     And  this  is 
the  Scripture  Notion  of  Trufting  in  Chrift,  in  the  Exer- 
cife  of  a  faving  Faith  in  him.     Thus  Ahraham^    the 
Father  of  Believers,  trufted  in  Chrift,  and  by  Faith, 
forfook  his  own  Country,  in  a  Reliance  on  the  Covenant 
of  Grace   God   eftablifhed  with   him,    Heh,  xi.    8,  9. 
Thus  alfo  Mofes^  By  Faith^  refufed  to  be  called  the  Son  of 
Pharaoh' J  Daughter^  chufing  rather  to  fuffer  Affii^ion  . 
with  the  People  of  God^  than  to  enjoy  the  Pleafures  of  Sin 
for  a  Seafony  Heb.  xi.  23,  ^i".  So  by  Fait  by  others  ex- 

pofed 


Part  IIL  of  gracious  AffeStions.  45^ 

pofed  thcmfelves  to  be  Jloned^  znd  fawn  in  f under ^  or 

Jlain  with  the  Sword\  endured  the  i'rial  of  cruel  Mock- 

ings  and  Scourgings^  Bonds  and  Imfrifonmentt^  and  wan- 

\  dered  about  in  Sheep-Jkins  and  Goat-Jkins^  being  deftitute^ 

affii^ed^  tormented.  And  in  this  Senfc  the  Apoftle  Paul^,. 

\  by  Faith,  truited  in  Chrift,  and  committed  himfelf  to 

him,  venturing  himfelf,  and  his  whole   Intereft,  in  a 

Dependance  on  the  Ability  and  Faithfulnefs  of  his  Re- 

;  deemer,  under  great  Perfccutions,  and  in  fufFering  the 

Lofs  of  all  Things  •,  2  Tim.  i.  12.  For  the  which  Can fe 

\Ialfofuffer  thefe  T^hings^  ne^erthelefs  I  amnot  afoafnedy 

for   I  know  whom  I  have  believed ;  and  I  am  perfuaded^ 

\  that  he  is  able  to  keep  that  which  I  have  committed  to  him^ 

1  againji  that  T)ay. 

If  a  Man  fhould  have  Word  brought  him  from  the 
iKing  of  a  diftant  Land,  that  he  intended  to  make  him- 
his  Heir,  if  upon  receiving  the  Tydings,  he  immediately 
leaves  his  native  Land,  and  Friends,  and  all  that  he  has^ 
in  the  World,  to  go  to  that  Country,  in  a  Dependance 
on  what  he  hears;  then  he  may  be  faid  to  venture  him- 
ifclf,  and  all  that  he  has  in  the  World  upon  it.  But  i£ 
i  he  only  fits  flill,  and  hopes  for  the  promifed  Benefit^ 
inwardly  pleafing  himfelf  with  the  Thoughts  of  it;  he- 
ean't  properly  be  faid  to  venture  himfelf  upon  it;  he 
runs  no  Venture  in  the  Cafe;  he  does  nothing,  otherwifc 
than  he  would  do,  if  he  had  received  no  fuch  Tidings^ 
by  which  he  would  be  expofed  to  any  Suffering,  in  Cafe- 
all  fhould  fail.  So  he  that  on  the  Credit  of  what  her 
Hears  of  a  future  World,  and  in  a  Dependance  on  the 
Report  of  the  Gofpel,  concerning  Life  and  Immortality^ 
forfakes  all,  or  does  fo  at  leaft  fo  far  as  there  is  Occafion,. 
making  every  Thing  entirely  give  Place  to  his  eternal 
feitereft ;  he,  and  he  only,  may  properly  be  faid  to  ven- 
ture himfelf  on  the  Report  of  the  Gofpel.  And  this  is 
the  proper  Evidence  of  a  true  Truft  in  Chriil  for  Sal- 
oration. 

Pradtice  is  the  proper  Evidence  of  a  gracious  Love^ 
0th  to  God  and  Men,    The  Texts  that  plainly  teacli 

this^ 


456  l^he  twelfth  Sign  Part  111/ 

this,  have  been  fo  often  mention'd  already,  that  it  is 
needlels  to  repeat  them. 

Praclice  is  the  proper  Evidence  of  Humility,  That 
Expreffion  and  Manifedation  of  Heart,  which  God 
fpeaks  of,  as  the  great  Expreffion  of  it,  that  he  infills 
on ;  That  we  fliould  look  upon  as  the  proper  Expreffion 
and  Manifeftation  of  it:  But  this  is  walking  humbly  \ 
Micah.  vi.  8.  "he  hath  ffiewed  thee,  O  Man,  what  is 
good,  and  what  doth  the  Lord  require  of  thee,  but  to 
dojufcly,  to  love  Mercy,  and  to  w^/y^  humhly  with  thy 
God." 

This  is  alfo  the  proper  Evidence  of  the  true  F^ar  of 
God.  Prov.  viii.  13.  "  The  Fear  of  the  Lord  is  to  hate 
Evil."  Pfal.  xxxiv.  1 1,  &c. ''  Come  ye  Children,  hearken 
unto  me,  and  I  will  teach  you  the  Fear  of  the  Lord. — 
Keep  thy  Tongue  from  Evil,  and  thy  Lips  from  fpeak- 
ing  Guile  i  depart  from  Evil  and  do  Good,  feek  Peace, 
and  purfue  it."  Prov.  iii.  7.  "  Fear  the  Lord,  and  de- 
part from  Evil."  Prov.  xvi.  6.  "  By  the  Fear  of  the: 
Lord,  Men  depart  from  Evil."  Job  i.  8.  "  Haft  thou 
confidered  my  Servant  Joh^ — a  perfect  and  an  upright 
Man,  one  that  feareth  God,  and  efcheweth  Evil  ?  And 
Hill  he  holdeth  faft  his  Integrity,  although  thou  movedll 
me  againft  him."  Pfal.  xxxvi.  i.  "  The  TranC-reffiort 
of  the  Wicked,  faith  within  my  Heart,  there  is  no  Fear 
of  God  before  his  Eyes.'* 

So  Pradice,  in  renderino-  ao;ain  accordino-  to  Benefits 
received,  is  the  proper  Evidence  of  true  Thankfulnefs^ 
PfaL  cxvi.  12.  *'  What  fliall  I  render  to  the  Lord,  for 
all  his  Benefits  towards  me  ?"  2  Chron.  xxxii.  25.  "  But 
Hezekiah  rendered  not  again  according  to  the  Benefit 
done  unto  him."  Paying  our  Vows  unto  God,  and  or- 
dering our  Converfation  aright,  feem  to  be  fpoken  of^ 
as  the  proper  Expreffion  and  Evidence  of  true  Thank* 
fulnefs,  m  the  50th  Pfalm,  Verfe  14.  "  Offer  unto  God 
Tliankfgiving,  and  pay  thy  Vows  unto  the  Moft  High." 
Verfe  23.  "  Whofo  offereth  Praife,  glorifieth  me;  and 
to  him  that  ordereth  his  Converfation  aritrht,  will  I  fheW 
the  falvation  of  God/'  So 


of  gracious  Aff'eBions.  4^-7 

So  the  proper  Evidence  of  gracious  Defires  and  Z(?«r^- 
^'«^j,  and  that  which  diflinguifhes  them  from  thofethatare 
falfe  and  vain,  is  that  they  are  not  idle  Wifhes  and 
Wouldings,  Wkt  Balaam's-,  but  efFeflual  in  Pra6lice,  to 
ftir  up  Perfons  earneftly  and  thoroughly  to  fcek  the 
Things  they  long  for.  Pfal.  xxvii.  4.  '  One  Thing  have 
Tdefired  of  the  Lord,  that  will  I  feek  after.'  Pfal.  Ixiii. 
I,  2.  '  O  God,  thou  art  my  God  ;  early  will  I  feek  thee: 
My  Soul  thirileth  for  thee  -,  my  Flefh  longeth  for  thee, 
in  a  dry  and  thirfly  Land,  where  no  Water  is,  to  fee 
thy  Power  and  thy  Glory.'  Verfe  8.  '  My  Soul  follow- 
eth  hard  after  thee,'  Cant.  i.  4.  '  Draw  me,  we  will  run 
after  thee.' 

Pradice  is  the  proper  Evidence  of  a  gracious  Hope, 
I  John  iii.  3.  Every  Man  that  hath  this  Hope  in  him^ 
mrifieth  himfef^  even  as  he  is  pure.  Patient  Continuance 
in  well  doing,  through  the  Difficulties  and  Trials  of  the 
hriflian  Courfe,  is  often  mention'd  as  the  proper  Ex- 
Drefiion  and  Fruit  of  a  chriftian  Hope,  i  Thef  i.  3, 
Remembering  without  ceafing^  your  Work  of  Faith^  and 
Labour  of  Love,  and  Patience  of  Hope.  iPet,  i.  13,  14. 
\j^herefore,  gird  up  the  Loins  of  your  Mind,  be  fober^  and 
ope  to  the  End ;  for  the  Grace  that  is  to  be  brought  unto 
ou,  at  the  Revelation  of  Jefus  Chrift,  as  obedient  ChiU 
Wen,  &c.  Pfal  cxix.  166.  Lord,  I  have  hoped  in  thy 
'alvation,  and  done  thy  Commandments.  Pfal.  Ixxviii.  7. 
That  they  might  fet  their  Hope  in  God,  and  not  forget  the 
^orks  of  the  Lord,  but  keep  his  Commandments, 

A  chearful  Practice  of  our  Duty  and  doing  the  Will 
)f  God,  is  the  proper  Evidence  of  a  truly  holy  Joy.  Ifai. 
pciv.  5,  Thou  meet  eft  him  that  rejeiceth,  and  workeft  Righ- 
eoufnefs.  Pfal.  cxix.  iii,  112.  ^y  I'eftimonies  have  I 
aken  for  my  Heritage  for  ever,  for  they  are  the  rejoicing 
f  my  Heart :  I  have  inclined  my  Heart  to  perform  thy  Sta- 
\utes  alway,  even  unto  the  End.  Verfe  14./  have  rejoiced 
k  the  Way  of  thy  ^Teftimonics,  as  much  as  in  all  Riches, 
\  Cor.  xiii.  6.  Charity  rejoiceth  not  in  Iniquity,  but  re- 
icethin  the  'Truth.  1  Cor.  viii.  2.  The  abundance  of  their 
oy,  abounded  to  the  Riches  of  th$ir  Liberality. 

Gg  Praftice 


458  ^he  twelfth  Sign  Part  III, 

Praftice  alfo  is  the  proper  Evidence  of  chriftian  For- 
titude. The  Trial  of  a  good  Soldier,  is  not  in  his  Chim- 
ney Corner,  but  in  the  Field  of  Battle  j  i  Cor.  ix.  25,26. 
2  Tim.  ii.  3:,  4,  5. 

And  as  the  Fruit  of  holy  Praftice  is  the  chief  Evidence 
of  the  Truth  of  Grace  ^  fo  the  Degree  in  which  Expe^ 
riences  have  Influence  on  a  Perfon's  Practice,  is  the 
fureft  Evidence  of  the  Degree  of  that  which  is  fpiritual 
and  divine  in  Ms  Experiences.  Whatever  Pretences^ 
Perfons  may  make  to  great  Difcoveries,  great  Love  and 
Joys,  they  are  no  further  to  be  regarded,  than  they  have 
Influence  on  their  Pra6tice.  Not  but  that  Allowances 
mufl:  be  made  for  the  natural  Temper.  But  that  don't 
hinder,  but  that  the  Degree  of  Grace  is  jutlly  meafur- 
ed,  by  the  Degree  of  the  EfFed  in  Pradice.  For  the 
Effed  of  Grace  is  as  great,  and  the  Alteration  is  as  re- 
markable, in  a  Perfon  of  a  \ery  ill  natural  Temper,  as 
another.  Although  a  Perfon  of  fueh  a  Temper,  will  not 
behave  himfelf  fo  well,  with  the  fame  Degree  of  Grace, 
as  another  ;  the  Diverfity  from  what  was  before  Con- 
verflon,  may  be  as  great ;  becaufe  a  Perfon  of  a  good 
natural  Temper,  did  not  behave  himfelf  fo  ill,  before 
Converfion. 

Thus  I  have  endeavoured  to  reprefcnt  the  Evidence 
there  is,  that  chriilian  Practice  is  the  chief  of  all  the 
Signs  of  faving  Grace,  And  before  I  conclude  this  Dif- 
-  courfe,  I  would  fay  fomething  briefly,  in  Anfwer  to  two 
Obje6lions,  that  may  poflibly  be  made  by  fome,  againil 
what  has  been  faid  upon  this  Head. 

OhjeB.  I .  Sonle  may  be  ready  to  fay.  This  feems  ta 
be  contrary  to  that  Opinion,  fo  much  received  among 
good  People  •,  that  Profeflfors  fhould  judge  of  their  State, 
chiefly  by  their  inward  Experience,  and  that  fpiritual 
Experiences  are  the  main  Evidences  of  true  Grace. 

I  anfwer,  'Tis  doubtlefs  a  true  Opinion,  and  juflily 
much  received  among  good   People,   that   ProfeflTors ,; 
'Ihould  chiefly  judge  of  their  State  by  their  Experience.  ' 


Part  III.  cf  gracious  Affe6lions\  459 

But  it  is  a  great  Miftake,  that  what  has  been  faid  is  at 
all  contrary  to  that  Opinion.     The  chief  Sign  of  Grace 
to  the  Confciences  of  Chriftians,  being  chriftian  Prac- 
tice, in  the  Senfe  that  has  been  explain'd,    and  accord- 
ing to  what  has  been  fhewn  to  be  the  true  Notion  of 
chriftian  Practice,  is  not  at  all  inconfiftent  with  chriftian 
Experience  being  the  chief  Evidence  of  Grace.  Chrifti- 
an or  holy  Pra6liceis  fpiritual  Pra6lice;   and  that  is  not 
the  Motion  of  a  Body,  that  knows  not  how,  nor  when, 
nor  wherefore  it  moves:  But  fpiritual  Pradlice  in  Man, 
is  the  Pradlice  of  a  Spirit  and  Body  jointly,  or  the  Prac- 
tice of  a  Spirit,  animating,  commanding  and  a6tuating 
a  Body,  to  which  it  is  united,  and  over  which  it  has 
Pov/er  given  it  by  the  Creator.     And  therefore  the  main 
Thing  in  this  holy  Pradice,  is  the   holy  Ads  of  the 
Mind,  dire6ting  and  governing  the  Motions  of  the  Bo- 
dy. And  the  Motions  of  the  Body  are  to  be  looked  upon 
as  belonging  to  chriftian  Pradiice,  only  fecondarily,  and 
as  they  are  dependent   and  confequent  on   the    A6ls 
of  the  Soul.     The  Exercifes  of  the  Grace  that  Chri- 
ftians find,  or  are  confcious  to,  within  themfelves,  are 
what  they  experience  within  themfelves ;  and  herein  there- 
fore lies  chriftian  Experience  :  And  this  chriftian  Expe- 
rience, confifts  as  much  in  thofe  operative  Exercifes  of 
Grace  in  the  Will,  that  are  imimediately  concerned  in 
the  Management  of  the  Behaviour  of  the  Body,  as  in 
I  other  Exercifes.  Thefe  inv/ard  Exercifes,  are  not  the  lefs 
a  Part  of  chriftian  Experience,  becanfe  they  have  out- 
ward Behaviour  immediately  connedled  with  them.     A 
ftrong  Ad  of  Love  to  God,  is  not  the  lefs  a  Part  of  fpi- 
ritual Experience,  becaufe  it  is  the  Ad  that  immediate- 
ly produces  and  effeds  feme  lelf-denying  and  expenfive 
outward  Adicn,  Vv^hich  is  much  to  the  Honour   and 
Glory  of  God. 

To  fpeak  of  chriftian  Experience  and  Pradice,  as  if 
they  were  two  Things,  properly  and  entirely  diftind,  is 
to  make  a  Diftindion  v/ithout  Confideration  or  Reafon. 
Indeed  all  chriftian  Experience  is  not  properly  called 

G  g  2  Pradice^ 


460  7he  twelfth  Sign  Part  III, 

Pradlice  \  but  all  chriftian  Pradllce  is  properly  Experi- 
ence.    And  the  Diflindlion  that  is  made  between  them, 
is  not  only  an  iinreafonable,  but  an  unfcriptural  Diftinc- 
tion.   Holy  Pradlice  is  one  Kind  or  Part  of  chriflian  Ex- 
perience; and  both  Realbn  and  Scripture  reprcfent  it  as 
the  chief,  and  moft  important,  and  mod  diilinguifhing 
Part  of  it.  So  it  is  reprefented  in  Jer.  xxii.  15,  16,  '  Did 
not  thy  Father-eat  and  drink,  and  do  Jullice  and  Judg- 
ment ?— -He  judged  the  Caufe  of  the  Poor  and  Needy  : 
— Was  not  this  to  know  me  ?  faith  the  Lord.'  Our  in- 
ward  Acquaintance  with  God,  furely  belongs  to  the 
Head  of  experimental  Religion  ;  but  this  God  repre- 
fents,  as  confiding  chiefly  in  that  Experience  which  there 
is  in  holy  Practice.  So  the  Exercifes  of  thofe  Graces  of 
the  Love  of  God,  and  the  Fear  of  God,  are  a  Part  of 
experimental  Religion ;  but  thefe  the  Scripture  repre- 
fents  as  confiding  chiefly  in  Pradice,  in  thofe  foremen- 
tioned  Texts,    i  John  v.  3.  '  This  is  the  Love  of  God, 
that  we  keep  his  Commandments.'  2  John  vi.  '  This  is 
Love,  that  we  walk  after  his   Commandments.'  Pfal. 
xxxiv.   II,  ^c.  '  Come,  ye  Children,  and  I  will  teach 
you  the  Fear  of  the  Lord : — Depart  from  Evil,  and  do 
Good.'  Such  Experiences  as  thefe  Hezekiah  took  Com- 
fort in  chiefly;  on  his  fick  Bed:  When  he   faid,  'Re- 
member, O  Lord,  I  befeech  thee,  how  I  have  walked 
before  thee,  in  Truth,  and  with  a  perfed  Heart.'  And 
fuch  Experiences  as  thefe,  the  Pfalmifl   chiefly  infills 
upon,  in  the  119th  Pfalm,  and  elfewhere.    Such  Expe- 
riences as  thefe,  the  Apofl:le  Paul  mainly  infifls  upon, 
when  he  fpeaks  of  his  Experiences  in  his  Epiftles;  as 
Rom.  i.  9.  '  God  is  my  Witnefs,  whom  I  ferve  with  my 
Spirit,  in  the  Gofpel  of  his  Son.' — 2  Cor.  i.  12.  '  for  our 
rejoicing  is  this,  the  Tefl;imony  of  our  Confcience, — 
that  by  the  Grace  of  God,  we  have  had  our  Converfa- 
tion  in  the  World.'  Chap.  iv.  13. '  We  having  the  fame 
Spirit  of  Faith:  According  as  it  is  written,  I  have  believ- 
ed, and  therefore  have  I  fpoken ;  we  alfo  believe,  and 
therefore  fpeak.'  Chap.  v.  7.    [  We  walk  by  Faith,  not 

by 


Part  III.  of  gracia  Affe5tiom,  461 

by  Sight.'  Verfe  14.  'The  Love  of  Chrift  conflraineth 
us.'  Ch  p.  vi.  4,-— 7-  '  Ii'^  '^  Things  approving  ourfelves 
as  the  Miniflers  of  God,  in  much  Patience,  in  Afflictions, 
in  Necefnties,  in  Diftrefres,— in  Labours,lin  Watchings, 
in  Faftings;  by  Purcnefs,  by  Knowledge,  by  Kindnefs, 
by  the  Holy  Ghoft,  by  Love  unfeigned,- -by  the  Power 
of  God,'  '  Gal.  ii.  20.  '  I  am  crucified  with  Chrift. 
Neverthelefs,  I  live :  Yet  not  I ;  bui  Chrift  liveth  in  me- 
And  the  Life  which  I  now  live  in  the  Fleih,  I  live  by 
the  Faith  of  the  Son  of  God.'  Phil.  iii.  7,  8.  '  But  what 
Things  were  gain  to  rne,  thofe  I  counted  lofs  for  Chrift : 
Yea  doubtlefs,  and  I  count  all  Things  but  lofs  for  the 
Excellency  of  the  Knowledge  of  Chrift  Jefus  my  Lord, 
and  do  count  them  but  Dung  that  I  may  win  Chrift.* 
Col  i.  29.  '  Whereunto  I  alfo  labour,  ftriving,  accord- 
ing to  his  working,  which  worketh  in  me  mightily.* 
I  Theft',  ii.  2.  '  We  are  bold  in  our  God,  to  fpeak  unto 
j  you  the  Gofpel  of  God,  with  m.uch  Contention.'  Verfes 
8,  9,  10.  '  Being  affedionately  defirous  of  you,  we  were 
wilung  to  have  imparted  unto  you,  not  the  Gofpel  of 
God  only,  but  alfo  our  own  Souls ;  becaufe  ye  were  dear 
unto  us.  For  ye  remember.  Brethren,  our  Labour  and 
Travail,  labouring  Night  and  Day. — Ye  are  Witncftes, 
and  God  alfo,  how  holily,  andjuftly,  and  unblameably 
we  behaved  ourfelves  among  you.'  And  fuch  Experien- 
ces as  thefe,  they  were,  that  this  blefted  Apoftle  chiefly 
comforted  himfelf  in  the  Confideration  of,  when  he  was 
going  to  Martyrdom.  2  Tim.  iv.  6^  y.  ^  For  I  am  now 
ready  to  be  offered,  and  the  Time  of  my  Departure  is  at 
Hand.  I  have  fought  a  good  Fight :  I  have  finiftied 
my  Courfe  :  I  have  kept  the  Faith.' 

And  not  only  does  the  moft  important  and  diftino-uifti- 
ing  Part  of  chriftian  Experience,  lie  in  fpiritual  Pradtice  ; 
but  fuch  is  the  Nature  of  that  fort  of  Exercifes  of  Grace, 
wherein  fpiritual  Pradtice  conftfts,  that  nothing  is  fo  pro- 
perly called  by  the  Name  of  experimental  Religion,  For 
.that  Experience  which  is  in  thefe  Exercifes  of  Grace,  that 
iare  found,  and  prove  efFedual,  at  the  very  Point  of  Tri- 
al. 


46?  The  twelfth   Sign  Part  III. 

al,  wherein  God  proves  v^^hich  we  will  adlually  cleave 
to,  whether  Chriil  or  our  Lufts,  are  as  has  been  fliown 
already,  the  proper  Experiment  of  the  Truth  and  Power 
cf  our  Godlinefs;  wherein  it's  victorious  Power  and  Ef- 
ficacy, in  producing  it's  proper  Effed,  and  reaching  it's 
End,  is  found  by  Experience.  This  is  properly  chriilian 
Experience,  wherein  the  Saints  have  Opportunity  to  fee, 
by  zdiWdX  Experience  and  Trial,  whether  they  have  a  Heart 
to  do  the  Will  of  God,  and  to  forfake  other  Things  for 
Chriil,  or  no.  As  that  is  called  experimental  Philofo- 
phy,  which  brings  Opinions  and  Notions  to  the  Teftof 
Fad:-,  fo  is  that  properly  called  experimental  Religion, 
v^hich  bringrs  reliQ;ious  AfFedtions  and  Intentions  to  the 
like  Teft. 

There  is  a  fort  of  external  religious  Pra6lice,  wherein 
is  no  inward  Experience-,  which  no  Account  is  made  of 
in  the  Sight  of  God;  but  it  is  efleemed  good  for  nothing. 
And  there  is  what  is  called  Experience,  that  is  without 
Pra6lice,  being  neither  accompanied,  nor  followed  with 
a  chriftian  Behaviour  -,  and  this  is  worfe  than  nothing. 
Many  Perfons  feem  to  have  wrong  Notions  of  chriftian 
Experience,  and  fpiritual  Light  and  Difcoverics.  When- 
ever a  Perfon  finds  within  him,  an  Heart  to  treat  God 
as  God,  at  the  Time  that  he  has  the  Trial ;  and  finds 
his  Difpofition  effe6lual  in  the  Experiment,  That  is  the 
moft  proper,  and  moft  diflinguifliing  Experience.  And 
have  at  fuch  a  Time  that  Senfe  of  divine  Things,  that 
Apprehenfion  of  the  Truth,  Importance  and  Excellen- 
cy of  the  Things  of  Religion,  which  then  fways  and  pre- 
vails, and  governs  his  Heart  and  Hands  5  this  is  the  moft 
excellent  fpiritual  Light,  and  thefe  are  the  moft  diftin- 
guiftiing  Difcoveries.  Rehgion  confifts  much  in  holy 
Affecflion;  but  thofe  Exercifes  of  Affedion  which  are 
moft  diftinguifhing  of  true  Religion,  are  thefe  pra6lical 
Exercifes.  Friendfhip  between  earthly  Friends  confifts 
much  in  Affe6lion ;  but  yet  thofe  ftrong  Exercifes  of 
Aifedion,  that  a6tually  carry  them  through  Fire  and 
Water  for  each  other,  are  the  higheft  Evidences  of  true 
Friendfhip.  There 


Part  IIL  of  gracious  AffedViom'.  463 

There  is  nothing  in  what  has  been  faid,  contrary  to 
^what  is  afTerted  by  fome  found  Divines  •,  when  they  fay. 
That  there  are  no  fure  Evidences  of  Grace,  but  the  Adls 
of  Grace.  For  that  don^t  hinder  but  thatthefe  operative, 
produdlive  A6ls,  thofe  Exercifes  of  Grace  that  are  effec- 
tual in  Pra<5tice,  may  be  the  highefl  Evidences,  above 
all  other  Kinds  of  Adts  of  Grace.  Nor  does  it  hinder 
but  that,  when  there  are  many  of  thefe  A6ls  and  Exer- 
cifes, following  one  another  in  a  Courfe,  under  various 
Trials,  of  every  Kind,  the  Evidence  is  ilill  heigh ten'd  ; 
as  one  A61  confirms  anothen  A  Man  by  once  feeing 
his  Neighbour,  may  have  good  Evidence  of  his  Prefence: 
But  by  feeing  him  from  Day  to  Day,  and  converfmg 
with  him  in  a  Courfe,  in  various  Circumflances,  the 
Evidence  is  eftabhlhed.  The  Difciples,  v/hen  they  firft: 
faw  Chrifl,  after  his  Refurredion,  had  good  Evidence 
that  he  was  alive:  But  by  converfmg  with  him  for  forty 
Days,  and  his  /hewing  himfelf  to  ^em  alive,  by  many  in- 
fallible  Proofs^  they  had  yet  higher  Evidence,  -f 

The  Witnefs  or  Seal  of  the  Spirit  that  we  read  of, 
/doubtlefs  confifts  in  the  EfFe61:  of  the  Spirit  of  God  in 
the  Heart,  in  the  Implantat£on  and  Exercifes  of  Grace 
there,  and  fo  confifts  in  Experience.  And  it  is  alfo  be- 
yond Doubt,  that  this  Seal  of  the  Spirit,  is  the  higheft 

f  "  The  more  thefe  vifible  Exercifes  of  Grace  are  renewed,  the 
**  more  certain  you  will  be.  The  more  frequently  thefe  Adlings  are 
.**  renewed^  the  more  abiding  and  confirmed  your  AfTurance  will  be. 
*'  A  Man  that  has  been  allured  offuch  vifiblc  Exercifes  of  Grace, 
'  .**  may  quickly  after  be  in  Poubt,  whether  he  was  not  midaken. 
**  But  when  fuch  Adlions  are  renewed  again  and  again,  he  grows 
**  more  fettled  and  ellablifhed  about  his  good  Eftate.  If  a  Man  fee 
**  a  Thing  once,  that  makes  him  fure:  But  if  afterwards  he  fear  he 
**  was  deceived,  when  he  come"^  to  fee  it  again,  he  is  more  fure  he 
*'  was  not  millaken.  If  a  Man  read  fuch  Palfages  in  a  Book,  he  is 
"  fure  it  is  fo.  Some  Months  after,  fome  may  bear  him  down,  that 
**  he  was  miftaken,  fo  as  to  make  him  queftion  it  himfelf:  But  when 
*'  he  looks,  and  reads  it  again,  he  is  abundantly  confirmed.  The 
"  more  Men's  Grace  is  multiplied,  the  more  their  Peace  is  multi- 
"  plied  J  2  Pet.  i.  2.  Grace  and  Peace  be  ?nultiplied  taito  you,  thrcugb 
f*  the  Kmnuledve  of  God  and  'Jefiis  our  Lord,^^  Stoddard^  Way  to  knov/ 
Sincerity  and  Hypocrify.  • 

kind 


464  7ke  twelfth  Sign  Part  III* 

Kind  of  Evidence  of  the  Saints  Adoption,  that  ever  they 
obtain.  But  in  thefe  Exercifes  of  Grace  in  Praflice,  that 
have  been  fpoken  of,  God  gives  Witnefs,  and  fets  to 
his  Seal,  in  the  moil  confpicuous  eminent  and  evident 
Manner.  It  has  been  abundantly  found  to  be  true  in 
Fad:,  by  the  Experience  of  the  chriftian  Church-,  that 
Chrifl  commonly  gives,  by  his  Spirit,  the  greateft,  and 
mod  joyful  Evidences  to  his  Saints,  of  their  Sonfhip, 
in  thofe  etfedual  Exercifes  of  Grace,  under  Trials,  which 
have  been  fpoken  of;  as  is  manifell  in  the  full  Affurance, 
and  unfpeakable  Joys  of  many  of  the  Martyrs.  Agree- 
able to  that,  I  Pet.  iv.  14.  If  ye  are  reproached  for  the 
Name  ofChriJl,  happy  are  ye  •,  for  the  Sphit  of  Glory  ^  and 
of  God  refteth  upon  you.  And  that  in  Rom.  v.  2,  3.  TVe 
rejoice  in  hope  of  the  Glory  ofGod^  and  glory  in  Tribula- 
tions. And  agreeable  to  what  the  Apoftle  Paul  often 
declares  of  what  he  experienc'd  in  his  Trials.  And 
when  the  Apoftle  Peter.,  in  my  Text,  fpeaks  of  the  Joy 
unfpeakable.,  and  full  of  Glory.,  which  the  Chriftians  to 
whom  he  wrote,  experienc'd  •,  he  has  Refped  to  what 
they  found  under  Perfecution,  as  appears  by  the  Con- 
text. Chrift's  thus  manifefting  himfelf,  as  the  Friend 
and  Saviour  of  his  Saints,  cleaving  to  him  under  Trials, 
feems  to  have  been  reprefented  of  old,  by  his  coming 
and  manifefting  himfelf,  to  Shadrach.,  Mefhach,  and  Abed- 
nego.,  in  the  Furnace.  And  when  the  Apoftle  fpeaks  of 
the  Witnefs  of  the  Spirit,  in  Rom.  viii.  15,  16,  17;  he 
has  a  more  immediate  Refped  to  what  the  Chriftians  ex- 
perienced, in  their  Exercifes  of  Love  to  God,  in  fuf- 
fering  Perfecution-,  as  is  plain  by  the  Context.  He  is, 
in  the  foregoing  Verfes,  encouraging  the  chriftian  Romans 
under  their  Sufferings,  that  though  their  Bodies  be  dead, 
becaufe  of  Sin,  yet  they  ftiould  be  raifed  to  Life  again. 
But  it  is  more  efpecially  plain  by  the  Verfe  immediately 
following,  Ver.  18.  For  I  reckon  that  the  Sufferings  of 
this  prefent  Time.,  are  not  worthy  to  be  compared  with  the 
Glory  that  fh all  be  revealed  in  us.  So  the  Apoftle  has  evi- 
dently Refped:  to  their  Perfecutions,  in  all  that  he  fays 

to 


,e 
in 
te 


I    Part  III.  of  gracious  jifc&i cm.  46; 

to  the  end  of  the  Chapter.  So  when  the  ApolUe  fpcaks  of  the  Enr- 
neji  of  the  Spirit,  which  God  had  given  to  him,  in  2  Cor.  v.  c  ih 
Context  ihews  plainly  that  he  has  Refped  to  what  was  given  him 
his  great  Trials  and  Sufierings.  And  in  that  rromifc  of  the  'vul^.. 
Stone,  and  neiu  Name  to  hirri  that  o^uercomes.  Rev.  ii.  17;  'tis  evident 
Chrift  has  a  fpecial  Refpea  to  a  Benefit  that  ChriAians  ihould  obtain, 
by  overcoming,  in  the  Trial  they  had,  in  that  Day  of  Pcrfccution! 
This  appears  by  Verfe  1  3,  and  many  other  Pailngc.  in  thi^  Kpi.ilc  tJ 
the  Seven  Churches  ai  AJia. 

Objea.  2.  Somealfo  may  he  ready  to  objea  againrt  what  has  been 
faid  of  chrilUan  Pradicc  being  the  chief  Evidence  of  the  IVuth  of 
Grace,  that  this  is  a  legal  Doctrine  ;  and  that  this  making  Pra».'ticc  a 
Thing  of  fuch  great  Importance  in  Religion,  magnifies/y'cr/f/.and  tends 
to  lead  Men  to  make  too  much  of  their  o^jsn  Doings,  to  the  Din.inu- 
tion  of  the  Glory  of  free  Grace,  and  does  not  fcem  well  to  confill  with 
that  great  Gofpel  Dodrine  of  lujiif.cation  hy  Faith  alone. 

But  this  Objection  is  altogether  without  Rcafon.     Which  Way  is 
it  inconfiftent  with  the  Freencfs  of  God's  Grace,  that  holy  Pratticc 
ihould  be  a  Sign  of  God's  Grace?  'Tis  our  Works  being  the  Prtce 
of  God's  Favour,  and  not  their  being  the  Sign  of  it,  that  ii  the  Thing 
which  is  inconfiilent  with  theFreenefs  of  that  Favour.  Surely  the  Bci^- 
gar's  looking  on  the  Money  he  has  in  his  Hands,  as  a  Sign  of  the 
Kindnefs  of  him  who  gave  it  to  him,  is  in  no  Refpeft,    inconfftent 
with  the  Freenefs  of  that  Kindnefs.     'Tis  his  having  Money  in  his 
Hands  as  the  Price  of  a  Benefit,  that  is  the  Thing  which  is  inconfiilent 
with  the  free  Kindnefs  of  the  Giver.     The  Notion  of  the  Frccncf*  of 
the  Grace  of  God  tt)  Sinners,  as  that  is   revealed  and  taugljt  in  the 
Gofpel,  is  not  that  no  holy  knd  amiable  Qualifications  or  Adions  ia 
us  fliall  be  a  Fruit,  and  fo  a  Sign  of  that  Grace;  but  that  is  not  the 
Worthinefs  or  Lovelinefs  of  an^^iunLification  or  Adi(m  of  ours  which 
recommends  us  to  that  Grace;  that  Kindnefsis  lliown  to  the  Unwor- 
thy and  Unlovely;   that  there  is  o;reat  Excellency  in  the  Benefit  be- 
llowed, and  no  Excellency  in  tlie  Subjed  as  the  Price  of  it;  that 
Goodnefs  goes  forth  and  flows  out,  from  the  Fulncfb  of  God's  Na- 
ture, the  Fulnefs  of  the  Fountain  of  Good,  without  any  Amiablencis 
in  the  Objed  to  draw  it.     And  this  is  the  Notion  of  J  unification 
witiiout  Works  (as  this  Dodrine  is  taught  in  the  Scripture)  that  it  is 
not  the  Worthinefs  or  Lovelinefs  of  our  Works,   or  any  'I'hing  in  us, 
which  is  in  any  wife  accepted  with  God,  as  a  Balance  for  the  Guilt 
of  Sin,  or  a  Recommendation  for  Sinners  to  his  Acceptance  a^  Hews 
of  Life.  Thus  we  arejullified  only  by  the  Righteoufnels  of  Chrill.  and 
not  by  our  Righteoufnefs.     And  when  Works  arc  oppoled  to  i-aiih 
in  this  Affair,  and  it  is  faid  that  we  are  jullified  by  Faith  and  not  by 
Works;   thereby  is  meant,  that  it  is  not  tlie  Worthmcls  or  Amiablc- 
nefs  of  our  Works,  or  any  Thing  in  us,  which  reco.nimcnds  us  to  an 
intereftin  Chrill  and  his  Benefits  ;  but  that  we  have  this  Intcreit  only 
by  Faith,  or  by  our  bouls  receiving  Chrill,  or  adhering  to,  and  clohng 


The  twelfth  Sign  Part  III: 

with  him.  But  that  the  Worthinefs  or  Amiablenefs  of  nothing  in  us 
recommends  and  brings  us  to  an  Intereft  in  Chrill,  is  no  Argument 
that  nothing  in  us  is  a  Sign  of  an  Intereft  in  Chrift. 

If  the  Doitrines  of  free  Grace,  and  Juftification  by  Faith  alone,  be 
inconfiilent  with  the  Importance  of  holy  Prai^ice  as  a  Sign  of  Grace; 
then  they  are  equally  inconfiilent  with  the  Importance  of  any  Thing 
whatfoever  in  us  as  a  Sign  of  Grace,  any  Holinefs,  or  any  Grace  that 
is  in  us,  or  any  of  our  Experiences  or  Religion  :   for  'tis  as  contrary 
totheDoftrines  of  free  Grace  and  Jufiiitcation  by  Faith  alone,  that 
any  of  thefc  lliould  be  the  Righteoufnefs  which  wc  are  julHRed  by,  as 
that  holy  Pradice  fhould  be  lo.    'Tis  with  holy  Works,  as  it  is  with 
holy  Qualifications :   'Tis  inconfiilent  with  the  Frcenefs  of  Gofpel 
Grace,   that  a  Title  to  Salvation  fhould  be  given  to  Men  for  the 
Lovelinefs  of  any  of  their  holy  Qualifications,  as  much  as  that  it  (hould 
be  given  for  the'  Holiuefs  of  their  Works.     It  is  inconfiilent  with  the 
Gofpel  Dodlrine  of  free  Grace,  that  an  Intereft  in  Chrift  and  his  Be- 
neiits  ihould  be  aiven  for  the  Lovelinefs  of  a  Man's  true  Holinefs,  for 
•the  Amiablenefs  of  his  renewed,  fantlified,  heavenly  Heart,  his  Love 
to  God,  and  being  like  Qod,  or  his  Experience  of  Joy  in  the  Holy 
Ghoft,  Self-empti'iiefs,  a  Spirit  to  exalt  Chrift  above  all,  and  to  give 
all  Glory  to  him,  and  a  Heart  devoted  unto  him  :  I  fay,  it  is  incon- 
fiftent  with  the  Gofpel  Doclrine  of  free  Grace,  that  a  Title  to  Chrift's 
Benefits  fhould  be  given  out  of  Regard  to  the  Lovelinefs  of  any  of 
thefe,  or  that  any  of  thefe  Hiould  be  our  Righteoufnefs  in  the  Affair 
of  Juftification.     And  yet  this  don't  hinder  the  Importance  of  thefe 
Things  as  Evidences  of  an  Intereft  in  Chrift.     Juft  fo  it  is  with  Re- 
fpcd  to  holy  Adions  and  Works.     To  make  light   of  Works,  b^- 
caufe  we  ben't  juftined  by  Works,  is  the  fame  Thing  in  Effed,  as  to 
make  light  of  all  Religion,  all  Grace  and  Holinefs,  yea,  true  evange- 
lical Hoiinefs,  and  all  gracious  Experience  :  For  all  is  included,  when 
the  Scripture  fays,  we  are  not  jaftifted  by  Works  :  For  by  Works  in 
this  Cale,  is  meant  all  our  own  Righteoufnefs,  Religion,  or  Holinefs, 
and  every  Thing  that  is  inusy  all  the  Good  we  do,  and  all  the  Good 
which  we  are  confcious  of,  all  external  Afts,  and  all  internal  A6ls  and 
Exercifes  of  Grace,  and  all  Experiences,  and  all  chofe  holy  and  hea- 
venly Things  wherein  the  Life  and  Power,  and  the  very  EiTence  of 
Religion  do  confift,  all  thofe  great  Things  which  Chrift  and  his  A- 
poftles  mainly  infifted  on  in  their  Preaching,  and  endeavoured  to  pro- 
mote, as  of  the  greateft  Confequence  in  the  Hearts  and  Lives  of  Men, 
and  all  good  Difpofttions,  Exercifes  and  Qualifications  of  every  Kind 
whatfoever  ;  and  even  Faith  itfelf,  confider'd  as  a  Part  of  our  Holi- 
nefs-   For  we  are  juftified  by  none  of  thefe  Things :  And  if  we  were, 
we  lliould,  in  a  Scripture  Senfe,  be  juftified  by  Works.     And  there- 
fore if  it  ben't  legal,  and   contrary  to  the  evangelical  Dodlrine   of 
Juftification  without  Works,  to  infift  on  any  of  thefe,  as  of  great  Im- 
portance, as  Evidences  of  an  Intereft  in  Chrift  ;  then  no  more  is   it 
thus  to  infift  on  the  Importance  of  Holy  Practice.     It  would  be  legal 
to  fuppofe  thatholy  Pradice  juftifies  by  bringing  qs  to  a  Title  to  Chrift's 

BenefitSj 


Part  III.  of  gracious  AffeRiom.  '  467 

Benefits,  as  the  Price  of  it,  or  as  recommending  to  it  by  Its  Preciouf- 
nc^s  or  Exxellence  ;   but  it  is  not  legal  to  fuppofe,  that  holy  Practice 
julliiies  the  fincerity  of  a  Believer,  as  the  proper  Evidence  of  it.  The 
Apofcle  James  did  not  thinjj  it  leoal  to  fay,  that  Abraham  our  Father 
ixjas  jujiified  by  Wcrks  in  this  Scnfe.  The  Spirit  that  indited  the  Scrip- 
ture did  not  think  the  great  Importance  and  abfoluteNecefHty  of  holy 
Pradlice,  in  this  Refped,  to  be  inconfiltent  with   the  Freenefs  of 
Grace  ;  for  it  commonly  teaches  'cm  both  together  ;  as  in  Rev.  xxi. 
6,  7.    God  fiiys,  /  ^Lv ill  give  unto  him  that  is  Athirji^  cf  the  Fountain  of 
the  IVater  of  Life  freely  :  And  then  adds,  in   the  very  next  Words, 
He  that  o<verccn:eth  fall  inherit  all  Things.      As  tho'  behaving  well  in 
;the  chriflian   Race  and  V/arfare,  were  the  Condition  of  the  Promife. 
So  in  the  next  Chapter,  in  the   14th,  and   15th  Verfes,  Chrill  fayb, 
BleJJcd  are  they  that  do  his  Commandments^  that  they  may  ha-ue  Right  to 
\the  Tree  of  Life,   and  enter  in  thro""  the  Gates,  into  the  City  :   And  then 
ideclares  in  the  1  :;th  Verfe,  ho'-w  they  that  are  cfa  n^si  eked  Pra^ice  fall 
jbe  excluded  ;  and  yet  in  the  two  Verfes  next  following,  does  with 
{very  great  Solemnity,  give  forth  an  Invitation  to  all  to  come  and  take 
!of  the  Water  of  Life  freely  ;  L  am  the  Root  and  the  Off-fpring  ofDa- 
|vid,  the  bright  and  Alcrning-S/ar  .      And  the  Sfirit  and  the  Bride  fay, 
iCome,   ajid  let  hiin  that  hear eth  fay.   Come,  and  let  him  that  is  Athirf, 
^-ome,  and  i-jhofcenjer  n^sill,  let  him  comi  and  take  rf  the  Water  of  Life 
\freely.      So  Chap.  iii.  20,  2 1 .  Behold  I  fand  at  the  Door  and  knock  .  If 
any  Man  hear  my  Voice,  and  open  the  Door,  I  <vjill  come  in  to  him,  and 
(up  ^jjith  hi7n,  and  he  ivith  me:  But  then  it   is    added   in    the   next 
Words,  To  him  that  o<ver  comet  h,  ^will  I  grant  teft  luith  mesn  my  Throne. 
And  in  that  great  Invitation  of  Chrift,  Matth.  xi.  latter  End,  Come 
unto  me,  all  ye  that  labour  and  are  hea^vy  Laden,  and  1  n.villgi'veyou  Reft; 
Chrill  adds  in  the  next  Vv''ords,  Take  my  Yoke  upon  jou,  and  learn  of 
vie,  for  I  am  meek  and  lonjoly  of  Heart,  and  ye  Jh  all  find  Ref  unto  your' 
Souls  :  For  my  7'oke  is  eafy,  and  my  Burden  is  light  :  As  tho'  taking  the 
Burden  of  ChriiVs  Service,  and  imitating  his  Example,  wereneceilary 
'  in  order  to  the  promised  Reft.    So  in  that  great  Invitation  to  Sinners 
to  accept  of  free  Grace,  Ifai.  Iv.  Ho,  e-very  one  that  thirfeth  !  come  ye  to 
the  PVater-s  :  And  he  that  hath   no   Money,    come  ye,    buy  and  eat ',  yea, 
C0}ne,   buy  Win»  and  Milk,  <withcHt  Money  and  ^without  Price :   Even 
here,  in  the  Continuation  of  the  fam.e  Invitation,  the  Sinners  forfa- 
ing  his  wicked  Pradlice  is  fpoken  of  as  necefiary  to  the  obtaining 
ercy  :  Verfe  7,  Let  the  Wicked  forjake  his  Way,  and  the  unrighteous 
'an  his  Thoughts,  and  let  him  return  unto  the  Lord,   and  he   ivill  hai^e 
Mercy  upon  hiin,  and  to  our  God,  and  he  'vAll  abundantly  pardon.    So  the 
Miches  of  divine  Grace,  in  the  Juilificaticn  of  Sinners,  is  fet  forth, 
ivith  the  Necefnty  of  holy  Practice,   Ifai.  i.  25,  &c.   Waf  ye,  make 
pu  clean;  put  anjjay  the  E'vil  of  your   Doings,  from   before  mine  Eyes: 
Zeafe  to  doe^jil,  learn  to  do^jaell;  feek  Judgment,  relieve  the  Opprefed, 
udge  the  Fatherlefs,  plead  for  the  Wido^w  :  Come  7ion.v,   let  us  Reafn  to- 
ether,  faith  the  Lord,  tho  your  Sins  be  as  Scarlet,  they  fall  be  as  -uMte 
s  Shqvj  ;   tho'  they  be  red  like  Crimfon,  they  Jhall  be  as  Wool,     And  in 

and 


468  7he  twelfth  Sign  Part  III. 

that  moll  fclemn  Invitation  of  Wifdom,  Pro'v,  ix,  after  it  is  repre- 
fented  what  great  Provifion  was  made,  and  how  that  all  Things  were 
ready,  the  Houfe  built,  the  Beafts  killed,  the  Wine  mingled,  and  the  , 
Table  furnifhed,  and  the  MelTengers  fent  forth  to  invite  the  Guells  ; 
then  we  have  the  free  Invitation,  Ver.  4,  5,  6.  iVhoJh  is  Simple^  let 
him  turn  in  hither;  as  for  him  that  <vjanteih  Underjianding^  {^u  e.  has 
no  Ri^hteoufnefs)//?'^  y^i/VZ' /o  ^/w,  Come.,  eat  of  my  Bread y  and  drink 
*f  the" Wine  ivhich  I  ha^e  mingled :  But  then  in  the  next  Breath  it 
follows,  Fcrjake  the  Fsolijh^  aridli've,  arid  go  in  the  IV ay  of  Underftand- 
ino- :  As  tho'  forfaking  Sin,  and  going  in  the  Way  of  Holinefs,  wer-e 
neceffary  in  order  to  Life.  So  that  the  Freenefs  of  Grace,  and  the 
Neceflity  of  holy  Pradlice,  v/hich  are  thus  from  Time  to  Time  join'd 
together  in  Scripture,  are  not  inconfiilent  one  vmh  another.  Nor 
does  it  at  all  diminiih  the  Honour  and  importance  of  Faith,  that  the 
Exercifes  and  EfFeds  of  Faith  in  Praclice,  ihould  be  efteem'd  the 
chief  Signs  of  it ;  any  more  than  it  lefTens  the  Importance  of  Life, 
that  Aftion  and  Motion  are  efteemed  the  chief  Signs  ot  that.     . 

So  that  in  what  has  been  faid  of  the  Importance  cf  holy  Pradlice, 
as  the  main  Sign  of  Sincerity  ;  there  is  nothing  legal,  nothing  derogar 
lory  to  the  Freedom  and  Sovereignty  of  the  Gofpel  Grace,  nothing  in 
the  leall  clafning  with  the  Gofpel  Dod^rine  of  juililication  by  Faith  ~ 
alone,  without  the  Works  of  the  Law,  nothing  in  the  leall  tending 
to  leifcn  the  Glory  of  the  Mediator,  and  our  Depeiidance  on  his 
Righteoufncfs,  nothing  infringing  in  the  fpecial  Prerogatives  of  Faith 
in  the  Affair  of  our  Salvation,  nothing  in  any  wife  detrafting  from 
the  Glory  of  God  and  his  Mercy,  or  exalting  Man,  or  diminifhing 
hh  Depend ancc  and  Obligation.  So  that  if  any  are  againft  fuch  an 
Importance  of  holy  Praclice  as  has  been  fpoken  ,of,  it  mull  be  only 
from  a  fenfelefs  Averfion  to  theLettcrsandSoundof  the  Word  IVorks-, 
when  there  is  no  Rcafoli  in  the  World  to  he  given  for  it,  but  what 
may  be  given  wi'-h  equal  Force,  why  they  jTioald  have  an  Averiion  to 
the  Words  Holinefs,  Godlinefs,  Grace,  Religion,  Experience,  and 
even  Faith  itfelf :  For  to  make  a  Righteoufncfs  of  any  of  thefe,  is  as 
leo-al,  and  as  inconfillent  with  the  Way  of  the  new  Covenant,  as  to 
make  a  Rip^hteoufnefs  of  holy  Praftice.  *  'Tis 


*  *'  You  lay  you  know  Chrift,  ard  the  Love  and  Good-will  of  Chrill 
<*  towards  you,  and  that  he  is  the  Propitiation  for  your  Sins.  How  do 
*'  you  know  this;  He  that  faith  I  knoiv  him^  andkeepeth  not  his  Command- 
*' mentSyis  a  Liar,  i  John  ii.  4..  True,  might  fome  reply,  he  that  keeps 
'*  not  the  Commands  of  Chrill,  hath  thereby  a  lure  Evidence  that  he 
*•  knows  him  not,  and  that  he  isnot'unitedtohim  ;but  is  this  any  Evidence 
♦'  that  we  do  know  him,  and  that  we  are  united  to  him,  if  we  do  keep  his 
'*  Commandments  ;  Yes  verily,  faith  the  Apoftle,  Hereby  ave  do  knoiv  that 
**  ive  knonx)  kim,  ifnve  keep  his  Commandments.  And  again,  Ver.  5.  Hereby 
*'  knc^ij  (uoe  that  nve  are  in  him.   W^hat  can  be  more  plain  ?  What  a  Vanity 

*'  is  it  to  fay  that  this  is  running  upon  a  Covenant  of  Works  ? O  Be- 

*«  loved,  it  is  a  fad  Thing  to  hear  luch  Queftions,  and  fuch  cold  Anfwers 
«' alfo,  that  Sanflification  polTibly  may  be  an  Evidence.  Maybe?  Is  it 
**  not  certain  ?  Aliuredly  to  deny  it,  is  as  bad  as  to  afiirm  that  God's  own 

*'  Promifes 


Part  III.  of  gracioin  Afft:Bion$\  469 

'Tis  greatly  to  tl\e  Hurt  of  Religion,  for  Ferfons  to  make  light  of, 
and  infui:  little  on,  thofe  Things  wiiich  theScriptars  infill:  mcft  upon, 
as  of  mofl  Importance  in  the  Evidence  of  our  Intereft  in  Chriil  j  (un- 
der a  Notion  that  to  lay  Weight  on  thofe  Things  is  legal,  and  an  old 
Covenant  Way)  and  fo  to  negieft  the  Exercifes,  and  effediual  Opera- 
tions of  Grace  in -PraOice,  and  infill  almoft  v/holly  on  Dilcoverics, 
and  the  Method  and  Manner  of  the  immanent  Exercifes  of  Con- 
fcience  and  Grace  in  Contemplation ;  depending  on  an  Ability  to  make 
nice  Diftinftions  in  thefe  Matters,  and  a  Faculty  of  accurate  Difcern- 
ing  in  them,  from  Phiiofophy  or  Experience.  It  is  in  vain  to  feek 
for  any  better,  or  any  further  Signs,  than  thofe  that  the  Scriptures 
have  moll  exprefly  mention'd,  and  moft  frequently  infilled  on,  as 
Signs  of  Godlinefs.  They  v^'ho  pretend  to  a  great  Accuracy  in  giv- 
ing Signs,  or  by  their  extraordinary  Experience,  or  Inlight  into  the 
Nature  of  Things,  to  give  more  dillinguifhing  Marks,  which  fhal  1  more 
thoroughly  fearch  out,  and  dete6l  the  Hypocrite;  are  but  fubtil  to 
darken  their-own  Minds,  and  the  Minds  of  others;  their  Relinings, 
and  nice  Difcerning,  are  in  God's  Sight,  but  refined  Fooliihnefs,  and 
fagacious  Deluilon.  Here  are  applicable  thofe  Words  oi  Agur,  Prov. 
xxx.  5,  6.  Enjery  Word  ef  God  is  pure  ;  he  is  a  Shield  to  them  that  put 
their  'i'ruji  in  him:  Add  thou  not  unto  his  JVords ,  leji  he  reprove  thee,  and 
thou  he  fcu7id  a  Liar,  OurWifdom  and  Difcerning,  with  Regard  to 
the  Hearts  of  Men,  is  not  much  to  be  truded.  V/e  can  fee  but  a  Utile 
Way  into  the  Nature  of  the  Soul,  and  the  Depths  of  Man's  Heart. 
The  "Ways  are  fo  many  whereby  Perfons  Afl'edlions  may  be  moved  with- 
out any  fupernatural  Influence,  the  natural  Springs  of  the  AfTeclions 
arc  fo  various  andfo  fecret,  fo  many  Things  have  oftentimes  a  joint 
Influence  on  the  AfTeclions,  the  Imagination,  (and  that  in  "Ways  in- 
numerable and  unfe-archable)  natural  Temper,  Education,  the  com- 
mon Influences  of  the  Spirit  of  God,  a  furprifing  Concourfe  of  affe^^l- 
ine  Circumllances,  an  extraordinary  Coincidence  of  Things  in  the 
Courfe  of  Men's  Thoughts,  together  with  the  fubtil  Management  of 
invifible  malicious  Spirits  ;  that  no  Phiiofophy  or  Experience  will  ever 
be  fulficient  to  guide  us  fafely  thro'  this  Labyrinth  and  Maze,  with- 
out ourclofely  following  the  Clew  which  God  has  given  us  in  his 
Word.  God  knows  his  own  Reafons  why  he  infllls  on  fome  Things, 
and  plainly  fets  them  forth  as  the  Things  that  we  fhould  try  ourfelves 
by,  rather  than  others.  It  may  be  it  is  becaufe  he  knows  that  thefe 
Things  are  attended  with  lefs  Perplexity,  and  that  we  are  lefs  liable 
to  be  deceived  by  them  than  others.  He  bell  knows  our  Nature; 
and  he  knows  the  Nature  and  Manner  of  his  own  Operations  ;  and 
he  bell  knows  the  Way  of  our  Safety :  he  knows  v.'hat  Allowances 
to  make  for  different  States  of  his  Church,  and  different  Temoers  of 


*' Promifes  of  Favour  are  not  fure  Evidences  thereof,  and  confequentl^ 

*'  that  they  are  Lies  and  Untruths. Our  Saviour,  who  was  no  leg\l 

*'  Preacher,  pronounceth,  and  confequently  evidenceth  BlelTednefs,  by 
*'  eight  or  nine  PromijTes,  exprefly  made  to  fuch  Perfon?,  as  had  inherent 
f*  Grace*,  Matth^  v.  3, 4-,  &c»"  Shepard"%  Sound  Believer,  p.  221, 222, 223. 

particular 


470  1'he  twelfth  Sign  Part  III. 

particular  Pcrfons,  and  Varieties  in  the  Manner  of  his  own  Operati- 
ons, how  far  Nature  may  refemble. 'Grace,  and  how  far  Nature  may, 
be  mix'd  with  Grace,  what  Affections  may  arifc  from  Imagination,  andl 
how  far  Imagination  may  be  mix'd  with  fpiritual  Illumination.    And 
therefore  'tis  our  Wifdom  not  to  take  his  Work  out  of  his  Hands  ;| 
but  to  follow  him,  and  to  lay  the  Strcfs  of  the  Judgment  of  ourfelvcsj 
there,  where  he  has  direfted  us.     If  we  do  otherwife,   no  wonder  if 
we  are  bewilder'd,  confounded  and  fatally  deluded  ;  but  if  we  had 
cot  into  tjie  Way  of  looking  chiefly  at  thofe Things,  which  Chriiland 
his  Apoilles  and  Prophets  chiefly  infilled  on,  and  fo  in  judging  of  our- 
felves  and  others,  chiefly  regarding  pra^ical  Exercifes  and  Efinsfls  of 
Grace,  not  negleding  other  Things ;  it  would  be  of  manifold  happy 
Confcquence  ;  it  would  above  all  Things  tend  to  the  Convi£tion  of 
deluded  Hypocrites,  and  to  prevent  the  Delufion  of  thofe  vvhofe 
Hearts  were  never  brought  to  a  thorough  Compliance  with  the  flrait 
and  narrov/  Way  v^hich  leads  to  Life  ;  it  would  tend  to  deliver  us 
from  innumerable  Perplexities,  arifingfrom  the  various  inconfiflent 
Schemes  there  are  about  Methods  and  Steps  of  Experience  ;  it  would 
greatly  tend  to  prevent  Profeflbrs  negleding  StritSnefs   of  Life,  and 
tend  to  promote  their  Engagednefs  and  Earneilnefs  in  their  chrifdan 
Walk  ;  and  it  would  become  fafliionable  for  Men  to  flievv  their  Chri- 
iHanity,  more  by  an  amiable  diilinguifhcd  Behaviour,  than  by  an  a- 
bundant  and  cxceflive   declaring  their  Experiences ;  and  we  fhould 
get  intothe  Way  of  appearing  lively  in  Religion,  more  by  being  lively 
in  the  Service  of  God  and  our  Generation,  than  by  the  Livelincfs  and 
Forwardnefs  of  our  Tongues,  and  making  a  Bufinefs  of  proclaiming 
on  the  HoufeTops,  with  our  Mouths,  the  holy  and  eminent  Afls  and 
Exercifes  of  our  own  Hearts  ;  and  Chriilians  that  are  intimate  Friends, 
would  talk  together  of  their  Experiences  and  Comforts,  in  a  Manner 
better  becoming  chriftian  Humility  and  Modelly,  and  more  to  each 
others  Profit  ;  their  Tongues  not  running  before,  but  rather  going  be- 
hind their  Hands  and  Feet,  after  the  prudent  Example  of  the  blefTed 
Apoflle,  2  Ccr.  xii.  6;  and  many  Occaiions  of  fpiritual  Pride  would 
be  cut  off;  and  fb  a  great  Door  fhut  againll:  the  Devil  ;  and  a  great 
many  of  the  main  f!:umbling  Blocks  againfc  experimental  and  power- 
ful Religion  would  be  removed ;  and  Pvcligion   would  be   declared 
and  manifefted  in  fuch  a  Way,  thatinflead  of  hardening  Spectators, 
and  exceedingly  promoting  Infidelity  and  Atheifm,  would  above  all 
Things  tend  to  convince  Men  that  there  is  a  Reality  in  Religion,  and 
♦reatly  awaken  them,  and  win  them,  by  convincing  their  Confcien- 
ces  of  the  Importance  and  Excellency  of  Religion.  Thus  the  Light  of 
Profeflbrs  would  fo  fhine  before  Men,  that  others  feeing  their  good 
Works,  would  glorify  their  Father  which  is  in  Heaven. 


r    H    E       END. 


A    TABLE   of    the   Contents 
of  the    foregoing  Trealife. 


A. 


F  F  E  CTIO  NS,\vh^tthey 
are,  Page  5 — 9.  Religion 
confilts  much  in  them  1—5, 


9 — 35.  This  appears  from  their 
Nature  10,  11.  From  their  being 
very  much  the  Spring  of  Men*s 
Adions  II,  12.  From  Fa£l  and 
Experience  i  2 — 14.  From  the  ho- 
ly Scriptures  14 — 19.  From  Reli- 
gion's being  fummarily  compre- 
hended in  Love  19 — 2 1 .  From  In- 
llances  of  the  mofl  eminent  Saints 
in  Scripture  2 1 — 25,  From  the  Ex- 
ample of  Chrifc  25 — 27.  From  the 
Religion  of  Heaven  27 — 29.  From 
the  Defign  of  Ordinances  29- — 31. 
From  the  Nature  of  Hardnefs  of 

Heart  3'"— 35- 

AffeSfiom  Religious,  very  high 
fome  Times  from  Impreflions  on 
the  Imagination  80,  15T,  156, 
157,  158,  200,  246.  Such  Means 
to  be  deiired  as  tend  to  excite  them 
58.  We  have  Reafon  to  be  afhamed 
that  we  have  no  more  of  them  38, 
39.  Prejudices  againft  them  35 — 
38.  How  in  the  Saints  in  Heaven 
27,  28.  Falfe,  their  pernicious 
Tendency  3^,  37,  247. 

Tis  no  Sign  that  religious  Af- 
te£lions  are  gracious  or  otherwile, 
|::hat  they  are  great  44,  &c.  That 
jthey  have  great  bodily  Eifedls  49, 
c.  That  they  caufe  Ferfoas  to  a- 
ound  in  religious  Talk  54,  &c. 
jFhat  Perfons  did  not  make  'em 
chemfelves  56,  &c.  That  they 
come  with  Texts  of  Scripture  63, 
piC.  That  there  is  an  Appearance 


of  Love  in  them  67,  &c.  That  they- 
come  in  a  certain  Order  74,  &c. 
That  they  difpofe  Perfons  to  a- 
bound  in  Duties  of  Wonlilp  90, 
kz.  That  they  difpofe  Perfons  to 
abound  in  external  Praife  92,  ore. 
That  they  make  Perfons  exceed- 
ing confident  95,  &c.  That  they 
beget  great  Charity  in  others  1 1  3. 

AffeSions  gracious,  arife  from  a 
fpiritual  Influence  131.  &c.  Are 
founded  in  the  excellent  Nature 
of  divine  Things  as  they  are  in 
themfelves  i85,  ^z.  Primarily 
founded  in  the  moral  Excellency 
of  divine  Things  204,  d-c.  Arife 
from  fpiritual Underflanding  220^ 
&c.  From  a  fpiritual  Conviction  of 
the  Judgment  252,  &c.  Attended 
with  the  evangelical  Humiliation 
278,  &c.  Attended  with  a  Change 
of  Nature  315,  ,1'c.  Attended  with 
the  Lamb-like,  Dove-like  Tem- 
per of  Chrift  322,  &c.  Eite^  a 
Chrillian-Tendernefs  of  Spirit 
339,  &c.  In  a  beautiful  Symmetry 
and  Proportion  34S,  ojc.  Attend- 
ed with  fpiritual  Appetites  and 
Longings  363,  &c.  iTave  their 
Exercife  and  Fruit  in  Chriitiaa 
Practice  372.  &c. 

Affcclions  cf  Hypocrites,  all  from. 
Self-Love  203.  Difproportionate 
and  monikous  348,  &-c.  Unftable 
357,  360.  Flowinoft  before  Com- 
pany 360— -363.  Why  fometimes 
fo  high  81,  201.  Leave  Men  dead 

322. 

Appetites, '^ee  Longings. 

Application  particular,  of  Pro- 
mifes, 


A-     T     A     B     L     E 


iiiifes,  what  Is,   and  what  is  not 
fpiritual  '  i66,  167 

AJfurancefi^  ordinarily  attain- 
able (^^,98.  A  true  one  not  en- 
joy'd  in  corrupt  Frames  1 04,,  165, 
109,  112,  126, '1 30'.  Can't  be 
maintain'd  only  on  old  Experien- 
ces 109,  III.  Not  defirablc  in  ill 
Frames  iii,  112,  126.  How  to 
be.  obtain'd  12B,  130.  Goes  not 
before  a  Faith  of  Dependance  162, 
163.  A  true  one,  its  Concomitants 

348. 

Attainments    in    Religion,  the 

higher  not  without  the  lower  5  5;  5; 

Attributes  of  God,  natural  and 

moral,  how  diftinguifhed         205 

A'VJakenings,  fee  Con<vidions, 

B 

BA  ^KSLID!NGy  what  Kinds 
of  it  are  Evidences  of  Hy- 
pocrify  379,  383. 

Belief  of  the  Truth  of  divane 
Things.  See  Con-uiSrion.  From  E- 
ducation  only,  vain  2^7.  From 
Hiilory  and  ancient  Monuments 
only,  infufiicient  267,  zfcS.  What 
may  arife  from  Impreillons  on  the 
imagination  274,  276.  What  may 
arile  from  a  falfe  Hope  278. 

Bene-joIe»ce,  the  Charadler  of  all 
true  Chriftianfl  354,  336. 

Bodily  Effeas  through  the  Af- 
fedlions  of  the  Soul  8,  9,  49.  No 
Sign  to  difiinguilh  AfFedions  49, 
^c. 

Boldnefs   for   Chrifl,    true  and 

counterfeit    329 — 331.   Holy   in 

Prayer,  a  falfe  Notion  of  it  cor- 

2eded  34.4,  346. 

C 

\ALL  of  Chrift  inward,  a  falfe 

Notion  of  it  refuted  162, 164, 

Change  of  Nature,  attends  gra- 
cious AiFedions        '       315,  332. 

Children,  fee  Little. 

Chriftian  Spirit  wherein  It  efpe- 
cially  conults  31:3,  375. 


Clear  Work  of  Grace,  what  is, 
and  what  is  not  juflly  fo  called 
80,  90. 

Commen  lllujninaticn,,  how  it 
differs  from  fpiritual  Underiland- 
ing  ■  .  ■       •-  y  232,  235, 

Communion  with  God, what  the 
Phrafe  imports  137.  A  falfe  No- 
tion of  it  as  tho'  carried  on  by  Im- 
pulfes  164.  193. 

Confidence,  llrong,  no  Sign  to 
diftinguifii  AfFed;ions  95, &c.  Why 
fo  great  in  Hypocrites  102,  103. 
Falfe  its  Boiileroufnefs  and  Vio- 
lence 104,  :o2,  I04--  Often  arifes 
from  Impulfes  and  fuppofcd  Reve- 
lations 103,  10^,  16^.  Is  main- 
tain'd in  Hypocrites  in  wicked 
Frames  and  Ways.  104,  105. 

Con^erjim,  why  called  a  being 
born  again,  created  anew,  raifed 
from  the  dead,  &:c.  141,  142,231, 
How  often  renewed  320,321, 

Conui^ions,  preceed  Comfort 
74 — 80.  Some  are  counterfeit  and 
only  from  Imagination  8c — 82. 
And  Terrors  not  the  fame  80,  82. 
No  certain  Sign  of  Converfion  85, 
Increafed  by  Grace  101,1 02,  346. 
How  from  the  Spirit  of  God  1 44. 
Why  great  feem  fmall    307,  309. 

Coni'idion  fpiritual  ef  Truths 
what  it  is  2!;9,  273.  Attends  gra- 
cious AfFedliona  252,  278.  Its 
Counterfeits  256,  27;,  278. 

Corj'uption  more  than  Grace  in 
the  beft  Saints  297. 

D. 
EVIL,  his  Subtilty  In  min- 
gling his  Works  with  God's 

35- 

Difficulties  of  Religion  the  pro- 
per I'rials  of  Sincerity   i,  379, 

43'—438« 

Difcerniiig  certainly  the  State  of 

others,  none  have  fuch  a  Gift  113, 

&c.  469. 

Difco^^eries,  of    God's   Glory, 

when 


of  the    C  O.N   T  E  N'  T   S. 


when  true  begin  with  a  Senfe  of   perly  dlftinguifhed  from   pra<SlIce 


,  the  Beauty  of  his  moral  Perfedion 

;209.     In  what  Refpe6ts   natural 

Men  may  have  great  Difcoveries 

of  God  216,  219.    How  common 

Difcoveries  of  God  may  excite  Joy 

Jand  Praife  2  ig.    True,  reveal  the 

Corruption  of  theHeart  295,  299 

Falfe-,  hide  Corruption    103,298. 

Spiritual,  all  transforming    315, 

,321.     And  Illuminations,  the  ill 

I  Confequence  of  judging  chiefly  by 

,'them  of  others  State  337 


4^8 — 460.  Hovv"the  bell  Evidence 
of  a  good  Eftate,  ibid^ 

Experimental  Religioriy  fpiritual 
Prai^lice  moll  properly  fo  called 
461,  46  % 

Extremes y  how  the  Devil  drives 

to  them  5r 

F.  ^ 

FAITH,  \^  never  without  fpi- 
ritual Light  and  bight  05. 
107.  And  Eighty  how  they  differ 
105.  Is  not  a  believing  our  flate  to 


Di'vinCf  how  gracious  Qualities  be  good  107,  108.  Is  not  a  believ- 
ing the  promifes  are  made  to  us  in 
particular  1 62,  Falfe,  makes Chrift 
the  MinillerofSin  340,341 

Fear  of  God ,  the  Temper  of  true 
Chrillians  344,  346.  Attends  a 
true  Chriilian  Hope     346,  349. 

Fear  Sernjile,  and  Love,  one  de- 
cays as  the  other  prevails  1 1  o, 
III,  184,  185. 

Feelings  inward  5  ^ >  ^ 3 

Feeling  others  talk  of  their  Ex- 
periences, no  certain  Sign  of  their 
Grace  116,  117- 

Firfi  Worky  many  Hypocritess 
live  upon  it  and  indulge  their 
Sloth  368—370 

Forgin)ing  Spirit,  the  S  pirit  of 
all  true  Chrillians  332,  335 

Fortitude  Chriflian  the  Nature 
ofit  ^  ^  329,  332 

Frames,  living  upon  them    1 06 

Fruit,  is  that  by  which  chiefljr 
we  mull  judge  of  others  117,1 20. 
See  PraSiice* 

G. 

GOOD,  See  moral 
Grace,  counterfeit,  its  great 
Refemblance  of  true  114,  116. 
Saving,  differs  from  common  in 
Nature  and  Kind  138,  139.  la 
what  Refpefls  it  doesfo  145, 146. 
True,  the  Nature  of  it  to  think  it 
felf  comparatively  fmall  294,  304. 
Lefs  than  Corruption  in  the  beft 
h  397. 


are  fo  137,  138 

Dinjine  Nature,  how  Saints  are 

jPartakers  of  it  136,  138 

Doubting   of    Saints    concerning 

{their  State,  what    are    often   the 

jCaufes  ofit  loi,  102.     Not  the 

fame  with  the  Sin  of  Unbelief  1 09 

Profitable  in  ill  Frames   1 1 1 ,  112 

Duties  of  Worfhip,  no  Sign  to 

dillinguifh  Affeftions         90,  &c> 

E. 

EARNEST  of  thi  Spirit,  what 
itis  i8i,  183. 

Earnejlnefs  in  Religion  necefla- 
ry  to  Salvation  375,  376, 

Enthuftafm,  wherein  it  confifls 
in  all  its  Varieties  of  Operation 

245>  252. 

Error  may  be  the  Occafion  of 
a  gracious  Exercife  122. 

E<vidence  of  the  Truth  of  the 
CofpeU  internal,  what  26c — 273. 
External,  its  Ufe  272.  Thatwhich 
is  the  Ground  of  a  faving  Belief  is 
more  than  a  meer  Probability  269, 
272.  And  is  as  it  were  intuitive 
261,  267.  And  is  chiefly  internal 
26c,  273, 

Excellency  of  divine  Things  as 
in  themfelves,  the  firll  Ground  of 
gracious  Affedions         193,203. 

Exercifes  of  Grace  immanent 
and  practical  423,  427. 

Experience  Chriflian,  not  pro- 

H 


A     TABLE 


297.  How   an  abiding  Principle 
oi  Nature  318,  319 

Grace  all  have  their  Counter- 
feits 67—74.   I '4 — iiS 
Gratitude^     for«^aimes    nieerly 
frou^  natural  Principles  r^o,  194. 
Gracious,  how  it  cliftersfrom  com- 
mon ii;4,  197 
H. 
JRPNESS  of  Heart,  Irre- 
ligionconiifls  much  in  it    i, 
^35.  An  EfFed  of  faifc  Affedi- 
ons  2^gj&c. 
Holimfs,  the  immediate  Objedt 
of  ii  fpiritual  Senfe   and  Appetite 
2ir,2<3.   The  primary  objedlive 
Ground    of   gracious   AfFedions 
24,  '7o.  The  Beauty  of  all  intel- 
li:;ent  Beings  207, 209.  The  Beau- 
ty of  all  natural  Perfedions  209. 
The  Beauty  of  all  divine  Things 
2  9,  210.  Of  God,   in  Scripture 
comprehends   all  his   moral  Per- 
fedions                              205,  209 
Hope  truBy   aflaulted    by   Satan 
10 1,  102.  Difcovers  Corruption 
202.  Increafes  Convidion  of  Sin 
1 01,  346.  Has  greater  Influence 
to  make  thcConfcience  tender  than 
Pear  of  Hell  342,   Attended  with 
godly  Fear  349.  Prevails  and  de- 
Cays  with  Love                1 1  o,  1 1 1  * 
Hop^  of  Hypocrites,  not  aflaulted 
by  Satan  1  o  i ,  i  o  2 .  Hides  the  Cor- 
ruption of  the  Heart,  and  puts  an 
End  to  Convidions  loi  162.  Not 
ihaken  by  their  Wickednefs  104, 
105.  Emboldens  them  in  Sin  339 
«— 343.  Often  from  Impulfes  102, 

—  1 04 
Humiliation  legal,  ufually  pre- 
cedes the  firft  Comfort  75 — 80. 
Its  Nature,  and  how  it  differs 
from  Evangelical  278.  There  are 
Counterfeits  of  it  83,  84.  Why 
Pcrfons  under  this  Work  feldom 
know  it  in  the  Time  of  it  307,  309. 
HmniUaiion     E-v  angelic  at    (fee 


Humility)  what  it  is,  and  how  it 
differs  from  legal  278,  279.  At- 
tends all  gracious  AfFedions  278^ 
3K.  The  moll  difficult  Part  of 
Self-denial  282,  284.  Hypocrites 
make  great  Pretences  to  it,  but 
make    an   awkward  Shew  of   it 

2^5,  26. 

Humility,  (fee Humiliation)  The 
Notes  of  it  C90— ^315.  Dilpoies 
Perfons  to  think  their  Grace  fmall 
289 — 304.  Efpecially  difpofes 
Perfons  to  think  their  Humility 
fmall  304-— 310.  A  humble  Be- 
haviour defcribed  309,  315 

Hypocritesy  their  great  Refem- 
blance  of  true  Saints  69 — 74.  8  j' 
— 90.  11^ — 1  20.  Often  very  for- 
ward and  pofitive  in  determining^ 
others  State  1 19,  Of  two  Sorts,  by 
fome  called  legal  and  e'vangelical 
162.  V/hy  they  talk  much  about 
themfelves  and  their  Experiences 
201,  203.  Their  Religion  difpro* 
portionate  and  monftrous  347,  &c. 
Their  Inftability  557,  358.  Defi- 
cient as  to  fecret  Religion  3  5  S — 
363.  Their  Earneftnefs  in  fceking 
Chrift  and  Grace  abates  after 
their  fuppofed  Converiien   367— 

I. 

IMAGINATION,  what  it  is 
148,  149.  By  this  only  Satan 
has  accefs  to  the  Soul  248 — 252 
Impreffions  on  the  Imagination^ 
what  they  are  148,  149.  They  are 
nothiBg  fpiritual  148 — 11J3.  Not 
above  the  Power  of  Satan  155, 
I  ,6.  Often  miftaken  for  fpiritual 
Difcoveries  and  why  148,  150. 
Sometimes  attend  fpiritual  Expe- 
riences 156*  Often  caufe  great 
AfFedions  156 — 159.201— 

246.  Caufe  Counterfeit  Convic- 
tions of  Sin  80 — 82.  AfFedions 
founded  on  them  not  gracious 
156 — 158.  221,  222.  There  is  no^ 

thing 


of  the    CONTENT  S. 


filing  of  the  Nature  of  fpiritual 
Light  in  them  221,  222.  All 
K-inds  of  Enthufiafm  .cp^fifl:  in 
.them  245,  249,  By  theie  mainly 
t,he  Devil  confounds  happy  Re- 
vivals of  Religion  248  What  Per- 
dfwafion  of  the  Truth  may  arife 
from  them  27:^,  277 

Impulfes^  orfeeming  Revelations , 
no  fpiritual  Etfecls  168—171,236- 
238.  Often  feem  to  reveal  Things 
that  Perfons  are  moil  fondly  de- 
/irousof  102,  103  The  Ground  of 
the  Hope  of  many  Hypocrites  102, 
103,  162,  16,  173  iB6.  Occafi- 
on  high  and  tumultuous  Aifec- 
tions  167,  172,  185,  2.01,  247. 
They  that  follow  them,  tho' com- 
ing with  Texts  of  Scripture,  add 
to  the  Word  of  God  167,  168. 
With  Texts  of  Scripture,  more 
Spiritual  than  others  171,236  Af- 
fedions  founded  on  them  not  gra- 
cious 17^ 

IndnMelling  of  the  Spirit  135,137 

Jcy  of  the  Hypocrite ^  in  Himfelf 
and  how  198,  22.  Without  Re- 
verence 349.  Without  mourning 
for  Sin  349,  .^52 

Joy  of  a  Saintf  not  primarily 
found "d  in  an  Apprehenfion  of 
God's  Love  tJ  him  198.  Attended 
with  godly  Fear  340.  Attended 
with  godly  Sorrow  349,  352 

Judging  politively  of  others 
State,  the  bcil  of  Men  infufficient 
for  it  114,  &c.  370 

Juftification  by  Faith  alone, 
what  Ufe  of  Works  is,  and  what 
is  not  inconfiilent  with  it  465  — 
K.  469 

KNOWLEDGE,    fee    Under- 
Jianding. 
Knops  and  Flowers  in  the  Qol- 

393^395 


den  Candlellitk 


L, 

LJMB'like   Dove-like    Spirit 
attends  gracious  Affe(^.ions 
322^327. 


LaiJu,  a  Work  of  it  precede^* 
Comfort  ^  ^       74"     9 

Leading  of  the  Spirit,  the  Na- 
ture of  it  237,2.1.5 

Legal  Dod.r\i\Q  a  wrong  No.i'ii 
of  it  corretled  465:  .,63 

Legal  Spirit,  fome  that  exclaim 
mod  againil  it  are  the  mofl  guilty 
of  it  2b6,  289.  What  it  is  284.  A 
fubtil  Thing  ibid. 

Little  Children,  in  what  Refp  eels 

the  Sainis  are  as   fuch  293,  314, 

328,37.9,  34  J,  3.-4,  352 

Lively  Chrijliansy  what  are  the 
proper  Evidences  of  fuch         470 

Linjing  by  Faith,  not  by  Sight 
1^5,  lilt 

Li-vinc-  on  Experiences  andErames.^ 
and  not  on  (  hrijl,  a  falfe  and  mif- 
chievGUS  Notion  of  it  105,  ill. 
When  Perfons  may  be  truly  faid  to 
do  fo         111,109.200,286,287 

Longings  religious,  llrangly  dif- 
proportionate  in  Hypocrites  3  ,6, 
Affedions  of  Hypocrites  extin- 
guiili  them  367.  In  Saints  are 
higher  as  their  Attainments  are 
higher  363,  &c.  Gracious,  how 
dilHnguillied  3  70 

Lo'ue,  the  Sum  of  all  Religion 
19—?!.  How  all  other  religious 
Aiteftions  flow  from  it  20,21,71, 
74.  Is  the  Spirit  of  Adoption  1 1'^, 
1  84.  Appearances  of  it  without 
Grace  67,  68.  All  is  ijotfrom  Self- 
Love  186,  187.  And  Fear  call  ouj: 
one  another  iio,  iii,  184,  185. 
Drawn  out  to  fi;iother  as  a  Saint, 
ho  certain  Sign  he  is  fo   i  20,  1 25 

Loi^e  to  God,  true,  not  original- 
ly from  Self-Lov?  1 1 2,  203.  How- 
natural  Men  have  fome  ivind  of 
it  190.  194.  In  the  Saints,  not 
firll  founded  on  a  perfwafion  that 
God  loves  them  191  —  194,  19S— 
.99.  True,  is  primarily  for  God*s 
Holinefs  203,  220.  Attcn^ied  with 
Love  to  Men  35  2.  Is  mure  power- 
ful 


T     A     B     L    E 


Jul  to  promote  earneft  feeking  of 
God  and  Grace  than  legal  pear 
,  36S,  369 
Lc%)e  io  Men  J  the  Temper  of  all 
true  Chriftians  333,  334,  Attends 
Love  to  God  352.  In  Hy  pocrites 
partial  and  confined  352,  354. 
True,   is    to  both  Soul  and  Body 

M. 

MAJESTY  and  greatnefs  of 
God,  there  may  be  a  great 
Sight  of  it  and  nothing  fpiritual 

216—218 
Meeknrfsy  the  Temper  of  every 
:  ChrilHan  322-339 

Melancholick  Perfomy  why  re- 
markably fubje^l  toSatanick  Sug- 
geftions  251 

Mercy  the  Temper  of  all  true 
Chriftians  335,  336.  Gracious, 
is  exerciled  both  to  Men's  Souls 
and  Bodies  354  3 ^> 

Method  of  Experiences ,  fee  Order, 
Mocking  of  God f  how  Hypocrites 
are  guilty  of  it  43 1 

Moral  Good  and  Evil,  how  di- 
ilinguilhed  from  natural  204,  205. 
Excellency,  fee  Holinefs 
N. 

NATURAL,  fee  Temper 
Natural  and  moral  Perfec- 
tion's of  God,  how  dillinguilTi'd 

204,  f 05 
Natural  Good  and  E'vily  all  that 
is  feen  in  common  Illuminations 
and  Convictions  232,  235,  27^ 
Natural  Meny  who  are  fo  called 
in  Scripture  131,  133.  How  they 
may  experience  that  which  is  new 
and  furprizing  146.  How  they 
may  love  Virtue  and  hate  Vice 

233,  234 
Natural  PerfeSlions  ofGody  there 
may  be  a  great  Sight  of  them  with- 
out Grace  216 — 219.  Saints  fee 
them  in  a  better  Manner  than  na- 
tural Men  220.  A  Sight  of  them 


caufes  legal  Humiliation  27;$,  279 
O. 

OBEDIENCE  of  the  Saints, 
univerfal  372-376,  3B5  Of 
Hypocrites,  not  univerfal  and  per- 
fevering  396-402  See  PraSike. 

Order  of  Experiences,  no  Sign 
that  diftinguifhes  them  74,  &c. 
Want  of  fenfu  le  Diftindlnefs  in 
it  no  certain  Sign  thatPerfons  are 
not  converted  86-90,414,417 
P. 

PERSEVERANCE  in  Chrijii- 
an  Pradice,  in  all  true  Saints 
378-383,  385  AH  natural  Men 
fail  of  587,  388,  396-402 

Pharaohy     his    Behaviour  like 
that  of  Hypocrites  399-401 

Poverty  of  Spirit  y  the  Nature  of 
it3ii,3i2 

PoHver  of  Godlinefs,    wherein 
it  appears  '  9,  10.  384 

Pm^ice,  is  that  chiefly  by  which 
we  mult  judge  of  others  119,  120 

Pra£iice  hrifi&ny  the  Nature  of 
it.  372,  383>4»7  A  Sign  of  gra- 
cious Affedions  372,  &c.  Confifls 
not  only  in  Negatives  375,  376 
The  Work  a  Chriftian  is-  devoted 
to  376,  378  Saints  perfevere  in  it 
37^'3^3»  381;  Clofely  connected 
with  Grace  391,  39^  Found  only 
in  true  Saints  396-401  The  chief 
Sign  of  Grace  to  others  11 8- 122, 
402,  419  Arguments  to  prove  it 
the  chief  Sign  of  grace  to  others 
402,  4«7  How  it  is  to  betaken  as 
the  chief  Si^n  of  Grace  to  others 
402,  419  How  far  it  may  be  viii- 
ble  toothers  417,  4.19  Can  be  no 
infallible  Sign  of  Grace  to  others 

419  A  furc  Evidence  of  Grace 
to  Men's  own   Confciences  419, 

420  In  what  Senfe  it  is  fo  4.22, 427, 
449  The  chief  Evidence  of  Grace 
to  the  Confcience  429,  4^8  Ex- 
ternal and  internal425-429, Grace 
made  perfei^  in  it  43  8,  439,  4 , 2, 

453 


of  the    CONTENTS. 

453  An  Evidence  of  Grace  chief-  Faith  162  How  fpoken  to  parti- 
lyinfiftedon  in  Scripture  440,  443  cular  Saints^  166 
Spoken  of  as  the  greateft  Evi-  Q^ 
dence  in  Scripture  443,  447  The  /QUINTESSENCE  of  ipiritu- 
chief  Evidence  made  Ufe  of  at  Vyal  AfFedions  entirely  diverfe, 
the  Day  of  Judgment  447,  449  ^U  that  natural  Men  can  conceive 
The  chief  Sign  or  each  particular  ^jf                                       145,146 


Grace  450,  457  The  bell  Evi- 
dence of  the  Degree  of  Grace 
457  How  Chriilian  Experience 
does  efpecially  confiil  in  it  457, 
465  The  great  Confequence  of 
infilling  much  upon  it  as  a  Sign 
of  Grace  469,  470  See  Works y 
Obedience, 

Praijing  God  with  the  Mouth 
"being  much  in  it  no  Sign  to  dif- 
tinguilh  92,  &c. 

Preaching  pathetical,  profitable 

Pride  fpit'ituaij  how  hard  to  be 
-mortified  282,  284 The  fame  with 
a  legal  opirit  285  Commonly  at- 
tended with  a  great  Conceit  of,  ' 
and  Pretennons  to  Humility  and 
Self-emptinefs  288,  304,  310 
How  fecret  and  fubtil  288,  311 
How  it  may  be  difcover'd  288, 
310  Makes  Perfons  apt  to  think 
highly  of  their  Attainments  in 
Religion- 288,  993,  229  Many 
Hypocrites  take  it  up  in  Exchange 
for  Profanenefs     and    Senfuality 

284,316. 
Principals  fpiritual  and  natural, 
what  intended  thereby  142 

ProfeJJion  of  ihrijiianity,  what 
.belongs  to  it4io,  41  4  How  far  to 
be  made  Ufe  of  in  our  judging  of 
others   Goodnefs  409,  410,  415, 

416 
Proffjfors  bright,  often  come  to 
nothing  114 

Promifes,  the  Manner  of  their 
coming  to  the  Mind,  not  the 
Ground  of  true  Faith  162  Abfo- 
lute,  made  to  a  particular  Perfon 


RELATION  of  Experiences, 
no  certain  Manifeftatiort  of 
another's  State  1 12,  &c.  403,  408, 
419  How  far  requifite  in  order  to 
others  Charity  414,416 

Religion  falfe,   its  bad  Confe- 
quences  36,  38,248    . 

Re'-uelations,  fee  Impuljes. 
Re-verence,  fee  Fear. 
S. 
ANCTIFICATION  progrel^ 
five,  how  a  continued  Work 
ofConverfion  320,321 

Satisfying    Nature    of  fpiritual 
Enjoyments  explain'd  365 

Scripture,  don't  reveal  to  parti- 
cular Perfons  their  good  Eilate, 
except  by  Confequence  107,  167, 
222  A  confufed  Notion  about  its 
fpiritual  Meaning  confuted  235, 
236  How  llridcly  to  be  regarded  as 
our  Rule  with  Refped  to  Signs  of 
Grace  443,  469,  470  SzcJVord cf  ' 
God. 

Seal  of  the    Spirit,   what   it  is 
175,  176.      '$)ttV/itmfs. 

Secret  Religion,   the   Delight  of 

all  true  Saints.  360 — "ff^y},- 

Seeking  and  Itriving  after  Chriil 

and   Grace    abates  in  Hypocrites 

after   fuppofed  Converfian,-     but 

increafes   after   true   Converfion, 

3^S,— 370 

Self  denial,  wherein  it  confuts, 

282,-284.      Sincere    Godlinefs 

very  much  confills  in  it  389 

Self  Examination,  not  the  cJiief 

Means  of  Alfurance        128,  129 

Self-Lo-ve,    not  the  Foundation 


not  the  Ground  of  the  lirll  Ad  of   of  all  other  Love,  1 86,  1 87     Not 

the 


A    TABLE 


the  firjft  Ground  of  gracious  Af- 
fections 186— 203.  The  Way  in 
which  it  may  be  the  Ground  of  a 
Sort  of  Love  to  God  186,  187, 
190,  195  How  it  may  have  a 
Hand  in  true  Love  to  God  '^^y— 
197.  How  it  may  have  a  Hand 
in  the  Joy  of  true  Saints  *  99,  200 

Senje  a  ne<vo Jpiritual  one,  in  the 
Regenerate  I  ^  1 ,  142, — 226.  The 
Beauty  of  Holinefs  its  immediate 
Objeft,  21  • ,  212 

^enfe  of  Hearty  how  it  diifers 
from  fpeculative  Knowledge  227, 
228 

Shibboleth,  what  is  the  true  one 
to  diilinguifh  Saints  from  Hypo- 
crites,   119,  120 

Signs  of  Grace,  what  is  and 
what  is  not  to  be  expeded  from 
them  1 25,  kc.  None  will  fatisfy 
Saints  that  are  low  in  Grace,  and 
In  ill  Frames    109,-112, — 226, 

^3«       .     .        . 

Si^,  its  infinite  Evil  297 

ScrroKvfor  Sin,  attends  the  Com- 
forts of  true  Saints  350,-352 
When  true  is  chiefly  for  Men*s 
own  Sins  355 

Spirit  /ind  Temper  P  erf  ens  are  sf, 
we  Ihould  judge  more  by  it  of  the 
State  Perfons  arc  in,  than  by  Illu- 
minations and  Difcoveries       337 

Spirit  of  Bondage  and  Adopticn, 
what  they  are  110,-184  How 
they  call  out  one  another  no, — 
s  12,-184,  » 85 

Spirit  of  God,  how  it  influences 
the  Minds  of  natural  Men  135,— 
137,-142,  143 — 233  Is  the  Sum 
of  the  Inheritance  Chrill  has  pur- 
chafed  I  82,  183 

Spiritual,  what  the  ordinary 
Meaning  of  the  Epithet  in  Scrip- 
ture 131,  &c.  How  the  Saints 
and  their  peculiar  Qualities  are 
fo  called  131,  138 

Spiritual  Meanings  fee  Scripture*. 


^Spiritual,  fupematural  and  di- 
vine Influences  diitinguilh  graci- 
ous Afl^"e<?  ions  131,  icc» 
Spiritual  Pride,  fee  Pride 
Supernatural,  how  gracious  Quav 
lities  are  fo  141 
Symmetry    and     Proportion   in 
gracious  Airettions          348*  Slz. 

•    T.     -  ■  ;■;.    . 

TALJC,  much  and  earneH, 
no  oign  to  diilinguilh  Af-, 
feftions  54,  &cc.  Of  Experiences, 
there  is  an  Excefs  in  it  55, 5 6j  '  71  " 
Of  Hypocrites,  why  fo  much 
about  themlclves  and  their  own 
Experiences  201,  205 

TofevftheMind,  fpiritual,  its 
immediate  Objedt  is  the  Beauty  of 
Holinefs  211,  212  Of  Actions 
239,-245  Natnral,  what  is  241, 
— 242 

lajiing  the  Love  of  Chriil, 
what  is  falfly  fo  called  149,-165 
172,245 

Temper  natural,  the  Efl*eft  of 
Grace  with  Refpe^l  to  it,  and 
what  Allowances  mull  be  made 

for  it  3i9,--337»  33S,"45'8 

H endernefs  of  Heart,  how  much 
true  Religion  confillsin  it  33,-35 
How  a  Sign  of  gracious  Aftedion 
339,  &c. 

Terrors,    not    the    fame  with   . 
Con^vidions,  of  Confcience  80,  8 1 
Great,  no  Sign  of  true  Comfort 
following  80,-82 

Texts  of  Scripture  co?ning  fud- 
denly  and  remarkably  to  the  Mir^d^  ' 
no  Sign  to  difl:inguiih  AflMeftions 
63,  &c.  This  no  fpiritual  EfFed 
158,  159  Aff'eftions  founded  on 
this  Effeci  not  gracious  159,-162 
222  Afledlions  founded  on  thi^ 
V/ay  of  the  coming  of  Texts 
not  properly  excited  by  the  Word 
of  God  167,-169  High  Afi'ec- 
tions  fometime  arifing  hence  159, 
1 60  The  Manner  in  which  many- 
are 


of  the  CONTENTS. 


are  delufled  by  this  162,--' 6% 
222  This  is  no  immediate  Tefti- 
monyfrom  God,  ibii^.  . 

Ttauailing  for  Souls^  when  to 
be  fufpected  352  In  true, Saints 
is  chiefly  in  {ecret  Places         261 

Trials y  what  they  are  3-9  Why 
the  Difficulties  of  Religion  are 
fo  called. ;  ,--434,  435-  Profeflbrs 
in  general  meet  with  them  379, — 
431, — 434  The  main  Proof  of 
tJie  State  of  Profeflbrs  43  r,— 438 

Trufiing  God  in  the  Dark  105, 
ice  In  Chrill  for  Salvation,  the 
true  Notion  of  it  454,  455 

U 

UNDERSTANDING  fpiri- 
tttal.  There  is  fuch  a  Thing 
22^  Wherein  it  conlifts  226,-231 
Difference  between  it  and  com- 
jnonIIluminations232,-234Don't 
confiftin  a  Revelation  of  new  Pro- 
pofitions  23  f;Don't  confifl:  in  open- 
in  ^  the  myftical  Meaning  of  thePa- 
rables  and  Allegories  of  Scripture 
234-235  Don't  confiftin  immedi- 
ate Revelation  of  Duties  required 
236,237  The  Foundation  of  all 
gracicus  Aifedions  and  Exercifes 
of  Mind  105-^-107  220 — 252 
The  various  Counterfeits  of  it 
245,  246  How  it  differs  from 
fpeculative  Knowledge  227,  228 
Caufes  a  Perfon  to  think  he  knows 
but  littleiO'— 294, 295— 304,  305 
The  Importance  and  Extent  of  it 


230,  231     Of  the  Scripture,  its 

Nature  237—239 

Unicn  vital,  between  Chrifl  and 

Believers,  its  Nature      135—137 

W. 

WITNESS  of  the  Spirit  that 
Kve  are  the  Children  ofGod, 
falfly  fuppofcd  to  be  of  the  Nature 
of  a  Revelation  102—104—169— 
1  S6  What  it  is,  ibid.  Vain  A{- 
fedions  from  a  falfe  Notion  of  it 
171  — 185  What  is  faid  of  it 
Rom.  viii.  16  explained  183  — 1  85 
Efpecially  given  in  fpiritual  Prac- 
tice 464,  465 

Witnefs  immediate  of  God's 
Love  to  a  particular  Perfon,  not 
the  Ground  of  firft  Faith  162,  163 

Witneffes  of  the  Truth  of  the 
Gofpel,    how   the  Saints  are   fo 

270, 271 

Word  of  God,  added  to  by  thofe 
that  follow  Impulfes,  tho'  with 
Texts  of  Scripture  167—169—239 
See  Scripture. 

Works.  See  PraSlice.  What 
Improvement  of  them  is  inconfif- 
tent  with  Grace,  and  what  is  not 

465—469 

V/orJhip.     See  Duties. 
Z. 

ZEAL,  Chriftian,  the  Nature 
of  it  332  Chiefly  againll 
Men's  own  Sins  332—353—356 
Falfe  not  acrainfl  Sin  ia  seneral 

35^ 


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